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# LIBRARY OF COXGRESS. { 



{UNITED STATES OF AMERICA.} 



/ 



THE 



EXTENT AIsTD EFFIOAOT 



1 



OF THE 



ATONEMENT. 



BY 

I t 

HOWARD MAL.COM. 



FIFTH EDITION. 



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PHILADELPHIA: 






J. 


B. 


LIPPINCOTT 

1870. 


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CO. 






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Entered according to Act of Congress, in the year of our Lord 
one thousand eight hundred and seventy, by 

HOWARD MALCOM, 

In the Clerk's Office of the District Court of the United States 
for the Eastern District of Pennsylvania. 






PEEFAOE. 



The following dissertation was originally the 
introductory discourse before the Boston Baptist 
Association, delivered by appointment, at its 
session in Newton, Mass., Sept. 19th, 1832, and 
published in pamphlet form. Three other editions 
have since been published, with additions ; but 
for some years it has been quite out of print. 
The present edition is somewhat farther enlarged. 

The author feels no misgivings as to the pro- 
priety of keeping up the Church's attention to 
doctrinal points. It is only thus that we can 
prevent extensive misunderstandings, destroy that 
secrecy which nurtures erroneous opinions, and 
maintain in the minds of our members that re- 
gard for foundation principles which is the essence 
of rectitude. 

It has always been fashionable in a decline in 

(3) 



4 PREFACE. 

the Church's purity, to decry controversy, and 
to discountenance doctrinal preaching. Such con- 
gregations slide into open enmity to doctrines 
which at first they only deemed it unprofitable to 
discuss ; and instead of being found to excel 
others in practical piety, they become unstable in 
principle, and liable to be drawn aside by baleful 
novelties. 

'^All Scripture is profitable for doctrine, for re- 
proof,* for correction, for instruction in righteous- 
ness." The doctrines of our holy religion should, 
on all becoming occasions, be fully preached, even 
in their minor ramifications. The meeting of an 
ecclesiastical judicatory is always a fit opportu- 
nity for the thorough discussion of great truths ; 
but the press is a still better mode of conducting 
controversy, because the teacher is less likely to 
be misunderstood, and his arguments less likely 
to give offence. 

Let but our inculcation of doctrine be conducted 
in Christian meekness, and without admixture of 
a contentious, artful, obstinate, or jealous dispo- 



*-EAey;i;w,- literaHj, confutation. Compare, in the original, 
II. Tim. iv. 2, and Titus, i. ix. 



PREFACE. 5 

sition, and instead of creating or inflaming dis- 
sensions, we shall prevent or cure them. Instead 
of widening the distance between denominations 
or persons, good feeling will be promoted by the 
settlement of exact boundaries. Instead of grow- 
ing negligent of practical virtues, we shall dis- 
cover their very foundations, and be impelled to 
them by force of principle. Instead of weaken- 
ing mutual esteem, and disgracing religion, we 
shall renovate friendship, disarm enmity, discover 
error, establish truth, increase holiness, and please 
God. 

No one who surveys the present state of Chris- 
tianity in this country, can fail to perceive that 
almost the entire energies of the Church have for 
some years been directed to the conversion of 
sinners. To the honor of Divine grace, we have 
noble witness that this labor has not been in vain 
in the Lord. But hence arises a necessity for 
the renewal of that strain of writing and preach- 
ing, which during the Itth century led believers 
to a degree of personal piety and doctrinal sta- 
bility, which, of late, have been too rare. 

We may hope, that in this day of the Church's 



6 PREFACE. 

greater maturity and approach to millennial prev- 
alence, all our variety and earnestness of religious 
action may be retained, while we return to that 
degree of doctrinal knowledge and personal piety, 
which distinguished so many of our fathers. 

It will be noticed that a large number of Scrip- 
ture passages are merely referred to. To have 
transcribed them all would have considerably in- 
creased the size of the book. The earnest en- 
quirer after truth, will turn to them, and read 
them in their connection. Mere controversialists 
would disregard them, though spread out in full. 

Philadelphia, Feb. 1870. 



00]^TES"TS. 



CHAPTER I. 

PAGE 

The Motive and Design of Christ in assuming the office of 
Mediator ^^ 

CHAPTER II. 
The Vicariousness of the Atonement .... 23 

CHAPTER III. 
The Old Testament types 32 

CHAPTER IV. 
New Testament terms used in relation to the Atonement 36 

CHAPTER V. 
The Justice of God 48 

CHAPTER VI. 
The Deity of Christ and unity of the Divine Nature . 53 

CHAPTER VII. 
The Federal Union between Christ and his People . . 55 

CHAPTER VIII. 
The declared Effects of the Atonement .... 59 

CHAPTER IX. 

Objections ^^ 

CHAPTER X. 

Practical Observations 82 

Appendix 1^1 

(7) 



THE 



EXTENT AND EFFICACY 



OP 



THE ATONEMENT. 



The doctrine of the Atonement is not only 
fundamental in the gospel, but is its very sum 
and substance. Errors on this subject sap the 
whole structure of religion. Divine sovereignty, 
human depravity, unconditional election, and in- 
deed all the great outlines of theology, become 
vague and incoherent notions when deprived of 
their connection with this truth. By necessary 
consequence, erroneous systems of religion origi- 
nate chiefly in wrong views of the atonement. 
Papists add human merit to Christ's, and thus 
form a mixed righteousness. Arminians regard 
the atonement as made for all, conditionallv, and 

7 »/ 7 

so reject the doctrines of election and the perse- 
verance of the saints. Universalists afi&rm that 
he died positively to save all mankind, and there- 
fore disbelieve future punishment. Unitarians 

(9) 



10 THE ATONEMENT, 

deny any proper atonement, and therefore make 
Christ to have died for our benefit, but not in our 
stead. Swedenborgians consider Christ's suffer- 
ings to have been *on his own account, not ours, 
and so discard imputed righteousness. Infidels, 
who make the causes of virtue to consist in cir- 
cumstances, and regard man as the mere creature 
of education and impressions, find no place for the 
atonement, and propose a system of natural re- 
ligion. Thus, in some form and to some degree, 
error on this subject is radical in every erroneous 
system of religion. 

The design of the atonement is its cardinal 
point, and hence it is of the highest importance, 
that our views, in this particular, be scriptural 
and settled. Though the standards of nearly all 
our principal sects are harmonious in maintaining 
the position I am about to defend, yet it is now 
extensively rejected or explained away, even by 
those whose positions in the church oblige them 
to subscribe Calvinistic formularies. 

Instead of attempting to dispute sundry errors 
in regard to the Atonement, it is proposed only 
to examine a view of it which was formerly con- 
sidered a part of the Arminian system, but which 
some advocate who consider themselves orthodox; 
viz., INDEFINITE ATONEMENT. It will not be rcqui- 



IMPORTANCE OF THE DOCTRINE, H 

site to embarrass the discussion with the ques- 
tion whether the atonement be general or limited. 
That controversy seems to be the result either of 
misunderstanding between the parties, or of each 
party looking too exclusively to those aspects of 
the doctrine, which seemed best to comport with 
its system of theology. In some respects, the 
atonement is general, in others, limited ; and in 
respect of sufficiency, it is infinite. But in no re- 
spect is it indefinite. This is all I shall attempt 
to show. 

On the question even thus narrowed, a full in- 
vestigation cannot be expected in a brief discus- 
sion intended for general use. Some outlines only 
will be given, of arguments which go to prove, 
that the great object and design of the atonement, 
was to secure the salvation of the elect. 

As I write not for very young Christians, much 
less careless sinners, but for persons who give 
studious attention to Christian doctrine, I shall, 
for the sake of brevity, content myself with point- 
ing out the sources of proof from whence I derive 
support for this position ; with such arguments 
and illustration as may be briefly handled under 
the following heads, — 



12 THE ATONEMENT. 

I. The motive and design of Christ in assum- 
ing the office of Mediator. 

11. The vicariousness of the Atonement. 

III. The Old Testament Types. 

IV. New Testament terms in relation to the 

Atonement. 

V. The justice of God. 

VI. The essential deity of Christ, and unity of 
the Divine nature. 

VII. The union between Christ and his people. 

VIII. The declared effects of the Atonement. 

IX. Objections. 

X. Practical Remarks. 



CHAPTER I. 

THE MOTIVE AND OBJECT OF CHRIST IN ASSUMING 
THE OFFICE OF MEDIATOR. 

These two points, the motive and end of Christ, 
are put together, not because they are precisely 
the same, not because the arguments and illustra- 
tions proper to each, are necessarily blended ; and 
the texts of Scripture which teach the one, gener- 
ally include the other. 

Various motives, ascribed to Christ in assum- 
ing the office of Messiah, by those who hold an 
indefinite atonement, are deficient or erroneous. 
Indeed the foundation of most errors on this sub- 
ject lies in regarding some collateral motive as the 
main one. 

Some affirm the great object to have been, ^' to 
show God^s abhorrence of sin.^^ Such an exhibi- 
tion was indeed made, in the most awful and ef- 
fectual manner, and may be considered one of the 
general effects ; but it was not the primary inten- 
tion. Had it been, then, if there were no spec- 
tators to be taught this displeasure, some other 

(13) 



14 THE ATONEMENT. 

mode would have been adopted. But the trans- 
actions of the atonement would have been proper, 
had there been no spectators. 

Nor was it to support the authority of the law. 
This also was effectually done, and may be re- 
garded as another general consequence ; but could 
not be the impulsive consideration. No law is 
ever made for its own sake ; nor is a penalty 
ever inflicted merely for the sake of honoring a 
law. Divine laws are ordained to secure the order 
and happiness of the Universe ; and the penalties 
are inflicted that sin may meet its just desert, 
and the objects of the law be secured. 

Nor was it to open a way by which the Father 
could consistently save 7nen, but which does not 
necessarily save any.^ No passage in sacred 



* Some who hold this view, may not be aware how nearly it 
resembles that of the Unitarians. One of their most distin- 
guished writers gives the following digest of the mediatorial 
scheme : — " God, willing to pardon repentant sinners, and at 
the same time willing to do it only in that way which would 
most promote the cause of virtue, appointed that Jesus Christ 
should come into the world ; and that he having taught the 
pure doctrines of the gospel, having passed a life of exemplary 
virtue, endured many sufferings, and finally death itself, to 
prove his truth, and perfect his obedience, and having risen 
again to manifest the certainty of a future state, has not only 
by his example proposed to mankind a pattern for imitation, but 
has by the merits of his obedience, obtained, through his inter- 
cession as a reward, a kingdom or government over the world ; 



ITS MOTIVE AND DESIGN. 15 

Scripture indicates such a motive. True, we read 
of a ^'way," etc., but Christ is himself that way. 
What is the obstruction in the way of a sinner's 
salvation ? Sin — nothing but sin : and he whose 
sins are taken out of the way, will certainly be 
saved. If Christ opened the way of life to all 
mankind, by taking away their guilt, it not only 
becomes consistent in God to save whom he will, 
but inconsistent to condemn any. To maintain 
this as the grand motive of Christ's death, is so 
obviously inconsistent with his bearing punish- 
ment instead of the saved, that some, to extricate 
themselves from the dilemma, have proceeded to 
deny that Christ bore any punishment ! The em- 
barrassment still recurring, other doctrines are 
denied, or explained away, until a crude mass of 
theory is substituted for 'Hhe glorious Gospel of 
God." 

'^This is a faithful saying, and worthy of all 
acceptation, that Christ Jesus came into the world 
to save sinners." Here it is plain that Christ 
himself saves sinners, and is not a mere instru- 
ment for that purpose in the hand of the Father. 
In a subsequent chapter more ample quotations 
will be adduced to exhibit the absolute effects of 
Christ's satisfaction. 

whereby he is enabled to bestow pardon and final happiness 
upon all who will accept them on the terms of sincere repent- 
ance." — Taylor's Letters of Ben Mordecai. 



16 THE ATONEMENT, 

I do not affirm that what Christ endured was 
punishment, in whatever sense of that term other 
people may choose to adopt. The word itself 
(like the word person, in reference to the Trinity) 
is an expression not logically accurate, though 
perhaps the best our language affords. It avoids 
circumlocution, and is adopted by Blaney in his 
translation of Isaiah, liiL, by Lowth, and by for- 
mer theological writers generally. The strict 
sense of the word conveys the idea of guilt ; but 
when used in reference to Christ, that idea must 
attach wholly to the sinner ; in whose stead Christ 
was placed. It must therefore be understood as 
meaning sufferings, which, if borne by the sinner 
himself, would have been punishment. It was a 
judicial infliction on one who *' offered himself, 
without spot, to God,'' to suffer instead of trans- 
gressors.* 

Nor did Christ die conditionally for all men, 
so that those, and only those, who choose to ac- 
cept, have an atonement provided. This is the 
ground assumed by Whitby, f and is the main 
support of the Arminian system. A conditional 
atonement, leaving it to unaided human choice to 
accept or not, would make Christ the surety of an 



*See this subject handled in a masterly manner, by Grotius, 
Stillingfleet, and Watts, 
f On the Five Points. 



ITS MOTIVE AND DESIGN. \>x 

uncertain covenant ; the purchaser of an inherit- 
ance perhaps never to be enjoyed. None can, of 
themselves, do good actions while dead in sins ; 
nor love God, till ^' the love of God is shed abroad 
in our hearts by the Holy Ghost which is given 
to us," Rom. V. 5. A conditional salvation would 
therefore entirely fail ; for none could comply with 
the terms. The offer would but mock our misery, 
by suspending salvation on an impossible condi- 
tion. On the other hand, if, unaided by special 
grace, men could comply with the conditions 
(faith and repentance), they must be meritorious ; 
and they would become, to that extent, their own 
saviors. 

Let it be granted that repentance and faith are 
conditions of salvation, — these gracious affections 
are the gift of God. ^' Every good gift is from 
above,'' Jam. i. It. '' No man can come unto me 
except it were given him of my Father," John, vi. 
65. Like other gifts for men, these are received 
by and through Christ, and are granted to an ex- 
tent precisely commensurate to the extent of the 
atonement. This is not only according to the 
analogy of faith, but the express language of 
Scripture. '' To us it is given on the helialf of 
Christy to believe on him," Phil. i. 29. ^' Blessed 
with all spiritual blessings, in him,^^ Eph. i. 3. 
'^ Every man that hath learned of the Father, 
Cometh unto me," John, vi. 45. '^No man can 

2 



18 THE ATONEMENT. 

come to me, except the Father who hath sent me 
draw him : and I will raise him up at the last 
day,'' John, vi. 44. 

What then was the prime motive and object of 
Christ ? It was the Divine glory in the salvation 
of a certain number of mankind. ^'I am the good 
shepherd : the good shepherd giveth his life for 
the sheep," John, x. 11. ^'Greater love hath no 
man than this, that a man lay down his life for 
his friends,'' John, xv. 13. ''He gave himself for 
us, that he might redeem us from all iniquity, and 
purify unto himself a peculiar [purchased] peo- 
ple," Titus, ii. 14. ''Ye have not chosen me, but 
I have chosen you.^^ " Who gave himself for our 
sins, that he might deliver us from this evil world," 
Gal. i. 4. " Who his own self bear our sins in 
his own body on the tree, that we being dead to 
sins, should live unto righteousness," I. Peter, ii. 
24. " He was manifested to take away our szns," 
I. John, 3-5. "He is the Saviour of the body," 
Eph. V. 23. " Christ loved the Church, and gave 
himself for it, that he might sanctify and cleanse 
it," etc., Eph. V. 24-2t. " Now once in the end of 
the world hath he appeared to put away sin by 
the sacrifice of himself."* "Christ was once 



Sf t( 



The end of this appearance of Christ, was to put away 
sin. By sin the apostles intend the whole of its nature and 
effects; its roots and fruits ; sin in its guilt, power, and punish- 



ITS MOTIVE AND DESIGN. 19 

offered to hear the sins of many," Heb. ix. 26-28. 
"Christ hath also once suffered for sins, the just 
for the unjust, that he might biHng us to God,^^ 
I. Pet. iii. 18. " I live by the faith of the Son of 
God, who loved me and gave himself /or me," 
Gal. ii. 20. *' This is my blood of the Xew Tes- 
tament, which is shed for many, for the remission 
of sins, ^^ Matt. xxvi. 28. '' Scarcely for a right- 
eous man will one die, yet peradventure, for a 
good man some would even dare to die ; but God 
commendeth his love to us, in that while we were 
yet siuners, Christ died for us,^^ Rom. v. 8. 
" Christ also hath loved us, and hath given him- 
self/or us, an offering and a sacrifice to God,'^ 
Eph. v. 2. ''All that the Father giveth me shall 
come to me,'' John, vi. 31. '' Who loved me, and 
gave himself /or me,'' Gal. ii. 20. '' This is the 
will of Him that sent me, that of all whom he 



ment; sin absolutely and universally, as it was an apostacy 
from God, as it was the cause of all distance between God and 
us, and as it was the work of the devil ', sin in all it was, and 
all it could effect; sin in its own empire and dominion, as it 
entered by the fall of Adam, invaded our nature by its power, 
oppressed our persons with its guilt, filled the world with its 
fruits, gave existence and right to death and hell, with power 
to Satan to rule in and over mankind; so as it rendered us ob- 
noxious to the curse of God, and eternal punishment; sin in 
its whole extent, he appeared 'to put away' — that is, with re- 
spect to the Church, which is sanctified by his blood, and dedi- 
cated to God.'' — Owen on Hebrews. 



20 THE ATONEMENT, 

hath given me, I should lose nothing, but should 
raise it up again at the last day/' John, vi. 39. 
'* Thou hast given him power over all flesh, that 
he should give eternal life to as many as thou 
hast given him,^^ John, xvii. 2. To the same im- 
port are many other scriptures, Rom. viii. 33-39 ; 
II. Cor. V. 14, and viii. 9; Matt, xviii. 11, and xx. 
28; Titus, ii. 14.* 

Though the above passages do not, in so many 
words, declare that Christ died to save none but 
those described, yet they can be no otherwise un- 
derstood. There would be no propriety, in affirm- 
ing his death for these, in so solemn a manner, 
and deriving such arguments from this considera- 
tion, if he died, in the same sense, for all the rest 
of mankind. When it is said, ''As many as were 
ordained to eternal life believed,'^ it necessarily 
implies that no others believed. When he said 
he laid down his life for his '' friends," his " sheep,'' 
those who had been ''given him" out of the world, 
etc., it must be inferred that he did so for them as 
distinguished from others. Such language would 
utterly mislead, if the Saviour regarded all men 
alike, from the beginning of the world to the last 
day, and meant that every one of them, not ex- 
cepting Pharaoh and Judas, should equally par- 
take of the results of his sufferings. 

* See Appendix A. 



ITS MOTIVE AND DESIGN. 21 

No other motive than the actual and certain 
salvation of men, is sufficient to account for the 
stupendous humiliation and sufferings of Christ. 
No other is taught in the prophets, no other in 
the evangehsts, no other in our principal confes- 
sions of faith.* 

The purpose of our Saviour's death must be the 
same as that of his intercession. Both are parts 
of the same great work. The beautiful harmony 
of plan and purpose, which shines through all the 
work of the Mediator, when viewed in the proper 
aspect, is wholly lost if we make one part of his 
work definite and another indefinite. If the suf- 
ferings of Christ were indefinite in motive and de- 
sign, it necessarily follows that his intercession is 
equally indefinite ; that is, for no man in particular, 
and for no particular gift. It is said (John, xvi. 
42) that Christ is ''always heard,'' that is, what- 
ever he intercedes for, is granted. Then he must 
ask for things in particular, or no one thing, more 
than another, either in the providence or the grace 
of God, could be said to be granted to his inter- 
cession. If it be agreed that all are not saved, 
it follows that he does not ask for the salvation 
of all. 

The Saviour expressly declares, that his inter- 
cession is particular and not general. '' I pray not 



* See Appendix B. 



22 THE ATONEMENT. 

for the world, but for them whom thou hast given 
me, for they are thine." '^ Neither pray I for 
these alone, but for them also who shall believe 
on me through their word," John, xvii. 9, 20.* 

If Christ died for all men, i.e. equally for the 
non-elect, as for the elect, then why for the non- 
elect ? Not because they had been given to him, 
for he does not call them his. Not to give unto 
them eternal life, for he does not give it to them. 
Not from special love, for they derive no special 
benefit. If it be replied that his motive in dying 
for them, was out of general regard as creatures, 
and to procure them temporal blessings, etc., then 
the point is conceded, that he did not die for their 
eternal salvation. John, x. 28; xiii. 1; xv. 9; 
xvii. 2 ; Acts, xiii. 48. 

* See Appendix C. 



CHAPTER 11. 

THE VICARIOUSNESS OF THE ATONEMENT. 

It is to be feared that the real vicariousness of 
the Redeemer's sacrifice is a doctrine becoming 
unfashionable. The history of the Church, in 
every age, shows that wherever this doctrine is 
rejected, it is followed by wide departures from 
'nhe faith once delivered to the saints." 

A cloud of texts might here be adduced which 
teach a vicarious atonement. Some of them will 
be cited in succeeding chapters. I quote only one 
passage, and this not so much for the ample proof 
it contains, as for its own beauty and sweetness, 
and because it is withal so appropriate, that my 
treatise could not be complete if it were omitted. 

'' Surely he hath borne our griefs, and carried 
our sorrows; yet we did esteem him stricken, 
smitten of God, and aflaicted. But he was wounded 
for our transgressions, he was bruised for our ini- 
quities ; the chastisement of our peace was upon 
him ; and with his stripes we are healed. All we 
like sheep have gone astray ; we have turned 

(23) 



24 THE ATONEMENT, 

every one to his own way ; and the Lord hath 
laid on him the iniquity of us all. He was op- 
pressed, and he was afflicted, yet he opened not 
his mouth ; he is brought as a lamb to the slaughter, 
and as a sheep before her shearers is dumb, so he 
opened not his mouth. He was taken from prison 
and from judgment: and who shall declare his 
generation ? for he was cut off out of the land of 
the living : for the transgression of my people 
was he stricken. And he made his grave with 
the wicked, and with the rich in his death ; be- 
cause he had done no violence, neither was any 
deceit in his mouth. Yet it pleased the Lord to 
bruise him ; he hath put him to grief; when thou 
shalt make his soul an offering for sin, he shall 
see his seed, he shall prolong his days, and the 
pleasure of the Lord shall prosper in his hand. 
He shall see of the travail of his soul, and shall 
be satisfied : by his knowledge shall my righteous 
servant justify many; for he shall bear their 
iniquities,'' Isa. liii. 4-11. Translated thus by 
Bishop Lowth, — 

Surely our infirmities he hath borne, 
And our sorrows he hath carried them : 
Yet we thought him judicially stricken^ 
Smitten of God, and afflicted. 
But he was wounded for our transgressions : 
Was smitten for our iniquities ; 
The chastisement, by which our peace is effected, 
was laid upon him. 



ITS VICARIOUSJSESS. . 25 

And by his bruises, we are healed. 

We, all of us, like sheep have strayed : 

We have turned aside, every one to his own way ; 

And Jehovah hath made to light upon him, 

the iniquity of us all. 
It was exacted, and he was made answerable ; 

and he opened not his mouth ; 
As a lamb, that is led to the slaughter; 
And as a sheep before her shearers 
Is dumb : so he opened not his mouth. 
By an oppressive judgment, he was taken off; 
And his manner of life, who would declare ? 
For he was cut off from the land of the living ; 
Tor the transgression of my people, was he smitten to death. 
And he made his grave with the wicked. 
And with the rich in his death. 
Although he had done no wrong. 
Neither was there any guile in his mouth. 
Yet it pleased Jehovah to crush him with affliction. 
If his soul shall make a propitiatory sacrifice. 
He shall see a seed, etc. 
Of the travail of his soul he shall see the fruit, and 

be satisfied 
By the knowledge of him shall my servant justify many; 
For the punishment of their iniquities shall he bear. 

No point is more labored by Unitarian writers, 
than that when Christ is said to have died for us, 
it means for our benefit, and not instead of us. 
This very point constitutes no small part of our 
controversy with all advocates of an indefinite 
atonement. 

There is perhaps some misunderstanding among 
ourselves on this subject. Some who argue against 
the possibility of transferring actual guilt or holi- 



26 THE ATONEMENT. 

ness, are erroneously thought inimical to the doc- 
trine of Christ's substitution. Some, on the other 
hand, who cleave to the vicariousness of Christ's 
work, are considered as advocating an impossible 
system of imputation. I regard the imputation of 
sin to Christ, as in nowise making him a sinner, 
but that he was, by such imputation, accounted 
as a sinner, and bore the penalty of the law, in 
place of sinners. So by the imputation of his 
righteousness, the sinner is accounted righteous, 
and therefore justified or acquitted from the pen- 
alty of the law and the guilt of past sin. The 
merit of Christ still remains his own, and the guilt 
of the sinner, though pardoned, will be his own, 
and not Christ's. It is not even necessary that 
the suffering of Christ should be the same, in na- 
ture or degree, as ours would have been. It is 
sufficient that it be accepted on our behalf by the 
Father.* 

It is to be lamented that any theologian should 
grow shy of the term imputation. Both the thing 
and the word occur continually in the Scriptures. 
It is brought to view no less than eleven times in 
the fourth chapter of Romans, viz., ver. 3, eXoyiad-q 
aoTo) eiq dtxaLoaovrjv^ counted to him for righteous- 
ness; ver. 4, XoyiZerai xarayapiv^ reckoned of grace; 

* See Sykes on Redemption, Taylor's Ben Mordecai, Priest- 
ley's History of Corruptions. 



ITS VICARIOUSNESS. 2t 

ver. 5, XoYiZero.t eiq dtxatoao'^rf^j counted for right- 
eousness ; ver. 6, o deoq loyi^eTat dr/.aw(jO'>rf^ X^P^^ 
epyojv^ God imputeth righteousness without works ; 
ver. 8, Oo ii-q XoYiGriTo,i xupioq ajiapTtav, the Lord 
will not impute sin ; ver. 9, eXoytadr} toj A^paafi r) 
Tziartq ecq dtxaco(70'^rjv, faith was reckoned to Abra- 
ham for righteousness ; ver. 10, Tzcoq oov eXoytadrj^ 
how then was it reckoned ? ver. 11, etq to XoyLaOrjvat 
xat aoTotq rrf^ ^vAaioao^^ry^^ that righteousness might 
be imputed to them ; ver. 22, eXoytdO-q aoTco acq 
dcxaioffo'^ry^, it was imputed to him for righteous- 
ness; ver. 23, ore eXoytaOrj auroj, that it was im- 
puted to him ; ver. 24, A?J.a xat dc rj/j.aq, otq fxeXXet 
X.oyt^ecTdaLj but for US also, to whom it shall be im- 
puted.* 

The vicariousness of the atonement taken in 
any defensible sense, is incompatible with the the- 
ory of its being general. It is not an atonement 
for sin, but an atonement for sinners. It is not 
possible to form even an imagination of Christ's 
dying in the room and stead of sin. It would be 
taking the place of an abstract term, and dying 
instead of that term ! If the sinner is punished 
in his own person, he is punished for all his sins, 
and if saved, he is saved, not from a part of his 
sins, but from all. If, instead of bearing his own 

* See some excellent remarks on Imputation in Fuller's 
Works, vol. ii. page 818 et seq. 



28 THE ATONEMENT. 

punishment, a surety be offered and accepted 
his place, the guilt of all his sins must be imputed 
to that surety. If any remain for him to bear him- 
self, he cannot be saved ; for those that are left 
will debar him from the society of those who must 
be '' without spot or wrinkle, or any such thing." 
Eph. V. 2Y. 

Every argument which proves the necessity of 
any atonement, proves that it must be such as will 
satisfy justice, and secure the acquittal of those for 
whom it is made. Divine justice requires satis- 
faction for all the sins of those whom it acquits ; 
and Christ, as a true and accepted substitute, bears 
all the penalty of his people. Thus it is said, 
Dan. ix. 26, '' Messiah shall be cut off, but not for 
himself.'' What he was cut off for, is declared in 
the verses preceding, viz., to make an end of sins, 
to make reconciliation for iniquity, and to bring in 
everlasting righteousness. Now, if Christ was 
^' cut off*" for all men, as their true and proper sub- 
stitute, then he atoned for the unpardonable sin, 
and final impenitence ! He is, by this hypothesis, 
as much a Redeemer to those who are not re- 
deemed, as to those who are ! As much a Saviour 
to those who are not saved, as to those who are ! 

The merit and sufficiency of Christ, had refer- 
ence not only to the men of his day, and thence to 
the end of the world, but to previous ages ; so that, 
through its efficacy, all those who had died in right- 



ITS VICARIOUSNESS. 29 

eousness were saved. The theory of a universal 
atonement therefore includes the millions who had 
died in sin, and were then reserved in chains of 
darkness ! It makes Christ to have performed for 
them the wonderful work of Mediator, though they 
were already lost ! If it be allowed that he did 
not die in behalf of sinners already damned, our 
doctrine is affirmed — the atonement was definite. 
I am not ignorant of the objections advanced 
by ^' new divinity" men, especially since the pub- 
lication of Mr. Wollaston's Eeligion of Nature 
Delineated. From the admitted fact that truth 
may be exhibited in actions as well as words, Mr. 
W. argues that all actions which do not represent 
things in their exact and logical truth, are lies, 
falsehoods in fact, and therefore absolutely sinful, 
But this he does not prove ; nor can any man ; nor, 
if proved, would it subvert the doctrine of a vica- 
rious satisfaction, in which Christ is treated as 
though he were guilty. Yet this is the position 
of those who deny that Messiah could take the 
sinner's law place, and suffer for guilt. If all 
actions which do not represent things in a light 
logically and strictly true, are wrong, then half the 
actions of our lives are wrong. All dress which 
conceals or diminishes defects ; all civilities to 
persons we dislike ; all trying to preserve credit, 
or a respectable appearance, if really poor ; all ap- 
pearance of cheerfulness when corroded by afflic- 



30 THE ATONEMENT. 

tion, is abominable falsehood. Even a wig, a curl, 
a false tooth, or an artificial flower, is a practical 
lie. IN' ay, this doctrine charges lying on the holy 
apostles, on the Redeemer, and on Jehovah him- 
self. Joshua's appointed stratagem at Ai, Josh, 
viii. 2 ; Gideon's affrighting the enemy by his lamps 
and pitchers, Judg. vii. 16; our Saviour's making 
as though he would have gone farther, Luke, xxiv- 
28; Paul's taking upon him a vow, and circumcis- 
ing Timothy, were all wicked lies, according to this 
doctrine of Wollaston. Truly, if it were admitted, 
what endless scruples would perplex us, and what 
inroads should we make upon Christian integrity, 
every hour of our lives ! 

If the transfer of penalty be impossible or un- 
just, then it is impossible or unjust to grant man- 
kind any favor on account of what Christ has 
done ; for advantage can no better be transferred 
than disadvantage. Then titles of nobility, or 
family distinction, or wealth procured by the merit 
of a father, ought not to descend or be transferred 
to the child. ^N'ay, our opponents, on this ground 
cannotavail themselves of Christ's having ''opened 
a way of salvation" for them, as in so doing, they 
receive a benefit in consequence of what he did 
for them. 

If the vicariousness of the atonement as held 
by the orthodox, with scarcely any exceptions 
since Christianity was promulged, be admitted, 



ITS VICARIOUSNESS. 31 

it follows, either that Christ died in the stead of 
all men, or in the stead of some men. If nstead 
of all men, then all are acquitted by the substitu 
tion. ' 

Topladj states the case thus ; "• Either the death 
of Christ was not a real and perfect satisfaction for 
sin, or if it was, then upon every principle of reason 
and justice, all that sin must be actually forgiven 
and done away, which his death was a true and 
plenary satisfaction for. But on the supposition 
that his death was not absolute, it vanishes into 
no redemption at all. Go over, therefore, fairly and 
squarely to the tents of Socinus, or believe that 
Christ is the Lamb of God, who indeed and in 
truth taketh away the sin of the world." 

If auy are held to answer the penalty of their 
own sins, the atonement is not vicarious as to them : 
there is no substitution. So obvious is this argu- 
ment, that it will be found that the thorough ad- 
vocates of an indefinite atonement are compelled 
to deny that it was vicarious. 

Owen's famous dilemma on this point has never 
met a solid answer. He says, Christ died, either 
for all the sins of all men, or for some of the sins of 
all men, or for all the sins of some men. If for all 
the sins of all men, all will be saved. If for some 
of the sins of all men, none will be saved. If for 
all the sins of some men, some will be saved. 



CHAPTER III. 

THE OLD TESTAMENT TYPES. 

The types of the Old Testament form an indis- 
pensable part of this discussion, though a part 
which cannot here be enlarged upon. 

It will be granted that there are such things as 
types ; and that they convey right ideas. Then 
what are these ideas ? Certainly those of trans- 
fer and substitution ; definite, both in object and 
result. This idea of transfer was so obvious to 
the ancient Hebrews that they gave the very name 
of sin, trespass and guilt, to the sin-oflferings. 
Reflecting Jews knew that the blood of beasts did 
not take away sin. They knew, that *4f God 
were hungry he would not tell them," and that he 
did not ^' eat the flesh of bulls." They were often 
told that he had no delight in the mere forms of 
sacrifice. To offer acceptably, they must offer in 
faith, which they could not do, without looking 
to a better substitute. " These died in faith, not 
having received the promises, but having seen 
them afar off and embraced them," Heb. xi. 13. 
(32) 



ITS TYPES. 33 

The ceremonial offerings were unworthy of the 
divine appointment, and of man's obedience, ex- 
cept they conveyed such reference to the great 
atonement. It is expressly said, they were '^ a 
shadow of things to come, but the body is of 
Christ," Col. ii. It. 

The reader is of course familiar with the Old 
Testament, and to cite an array of types is need- 
less. A single specimen is sufficient for this ar- 
gument. *' Aaron shall lay both his hands on the 
head of the live goat, and confess over him the 
iniquities of the children of Israel, putting them 
on the head of the goat ; and shall send him away, 
by a fit man, into the wilderness. And the goat 
shall bear upon him all their iniquities, into a land 
not inhabited," — literally a land of separation, 
Lev. xvi. 20-22. 

Numerous passages in the New Testament 
speak of the death of Christ, in the same terms 
which were used in relation to Old Testament 
sacrifices. See Matt. xx. 28 ; Mark, x. 45 ; Rom. 
iii. 25-28 ; I. Cor. v. 1 ; II. Cor. v. 21 ; Heb. i. 3, 
ix. 12-15, X. 10-17; I. Peter, i. 18-21; Rev. v. 
9, 10. Such as reject the notion of Christ's being 
a true sacrifice, are obliged to explain away all the 
meaning of these, and similar passages. Can a 
doctrine be true which demands such support ? 
Let it not be forgotten that this language is not 
merely occasional, but language which, in fact, 

3 



y^ 



34 THE ATONEMENT, 

characterizes both the Old Testament and the 
New. 

This mode of speaking in the I^ew Testament 
cannot be nullified by affirming, as Dr. Priestley* 
does, that it was used merely because it was fa- 
miliar to Jews. In point of fact, the ]N"ew Testa- 
ment use of such language is not in accommoda- 
tion to ceremonial notions, or to Jewish ears, but 
is its proper, exact, and primary import. The 
Old Testament use of such language is in the 
secondary sense. There it is indeed typical. The 
allusions are all to Christ. From his sacrifice, 
the ceremonial observances derive all their signifi- 
cance, and by it they were all abolished. The 
victims and expiations offered for sins, says Cal- 
vin, "were called mDB^^5, a word which properly 
signifies sin itself By this appellation, the Spirit 
meant to suggest that they were vicarious sacri- 
fices, to receive and sustain the curse due to sin. 
But that which was figuratively represented in the 
Mosaic sacrifices, is actually exhibited in Christ, 
the archetype of the figures. Wherefore, in order 
to effect a complete expiation he gave his soul, 
Dii'X that is, an atoning sacrifice for sin, as the 
prophet says, Isaiah, liii. 10, so that our guilt and 
punishment being as it were transferred to him, 
they ceased to be imputed to us."f Instead, 

* Theological Repository, vol. i. pp. 123-135. 
I Institutes, Bk. ii. ch. xvi. ? 6. 



ITS TYPES. 35 

therefore, of admitting these Xew Testament ex- 
pressions to be mere figures, we insist that the 
persons, places, transactions, etc. to which they 
allude were mere figures, as is expressly affirmed, 
Heb. X. 1, and derive their exposition and lumin- 
ousness from the gospel. 

The effects of ceremonial sacrifices reached only 
to those for whom they were offered. Some were 
appointed to be made for the sins of individuals, 
others for the sins of the nation, some for a single 
offence, others for the collective sins of the wor- 
shipper, but the effect in each case was limited to 
their intention and appointment. 

The ceremonial law provided no atonement for 
capital offences. When the offender's own life 
must be forfeited, no other life was to be taken as 
a substitute. This is certainly typical of the ISTew 
Testament arrangement. Final unbelief is a capi- 
tal sin, and the offender must suffer the conse- 
quences in his own person. The Lord Jesus is 
not a sacrifice on behalf of such an one : else jus- 
tice would receive two victims. 

It is not necessary to go further into a discus- 
sion on this point ; our argument is supported by 
all that will be admitted, as denoted by the types 
of the Old Testament, and it does not so need cor- 
roboration from this source, as to make it useful to 
dispute what may be questioned. 



CHAPTER IV. 

THE TERMS USED IN THE NEW TESTAMENT 
IN RELATION TO THE ATONEMENT. 

No part of this discussion can be so important ; 
for it is hj a careful examination of the terms used 
that any declaration is to be determined. Our re- 
view of them will relate only to the single point — 
is the atonement definite or indefinite ; and will be 
restricted by the same brevity which is studied in 
the other parts of this essay. Let us consider, — 

1. The term Propitiation. ^' He is the propitia- 
tion for our sins/' I. John, ii. 2. '' Whom God has 
set forth to be a propitiation," Rom. iii. 25. ^' God 
sent his son to be the propitiation for our sins,'' 
I. John, iv. 10. 

A propitiation is that which propitiates; or 
causes the offended person to be favorable. If 1 

it does not have that effect, it is 7iot a propitia- 
tion. It is something else. Was a real propitia- 
tion made for all ? Then Jehovah is propitious to 
all. Was no real propitiation made for any ? Then 
no sinner can find mercy. 

It is not surprising that some are anxious to dis- 
(36) 



NEW TESTAMENT TERMS. 3^ 

card the notion of propitiating the Divine Majesty, 
because this is a necessary point to be gained, ere 
the true doctrine of the atonement can be set aside.* 
Hence they object to the use of the term satisfac- 
tion on this subject. But, though this exact word 
is not found in our translation, the thing itself is 
often mentioned and implied. If any prefer to 
speak of '' satisfying Divine justice," or " honoring 
the Divine law,'' we will not dispute ; but take it 
as conceded, that to satisfy Divine justice, is to 
satisfy the Divine Being ; and to honor the law is 
to honor Him who made it. 

2. Ransom. '' Deliver him from going down to 
the pit, for I have found a ransom," Job, xxxiii. 24. 
'^ The son of man came to give his life a ransom 
for many," Matt. xx. 28. '' Who gave himself a 
ransom for all," I. Tim. ii. 6. 

A ransom is a price paid to redeem a slave from 
bondage, or an offender from punishment. When 
paid, it redeems those for whom it was offered, and 
no others. Be it never so great, it extends only to 
the stipulations of the covenant. If the parties be 
just, all are released for whom the ransom is paid. 

Were all men ransomed, and only a part set 
free ? It is not pretended. Then what shall be 
done with this term ? Here it stands, descriptive 
of the atonement. It is interpreted by critics, 



* See Appendix D. 



38 THE ATONEMENT, 

especially the term used I. Tim. ii. 6 (avrdorpov), a 
ransom for the life of a captive by giving up the 
life of another person,^ and D wight affirmsf that 
'^no language could be more explicit or forcible." 
The expression is neither explicit nor forcible, in 
relation to the atonement, if that great work does 
not naturally and necessarily ransom a single soul. 

3. Price. '* Ye are bought with a price,'' I. Cor. 
vi. 20. ^' The church of God, which he hath pur- 
chased with his own blood,'' Acts, xx. 28. '^ Until 
the redemption of the purchased possession," i.e. 
the church, Eph. 1. 14. '^A peculiar [literally 
purchased^ people," I. Peter, ii. 9. 

Does Christ, in ajiy sense, purchase those for 
whom he gave himself ? If so, how monstrous is 
the thought of the Father giving him only a part 
of those whom he had " bought with blood." When 
the price is paid, the thing purchased cannot be 
justly withheld. That the application is as exten- 
sive as the provision, is the very idea of price, or 
purchase. The Scriptures nowhere say, that he 
bought every man individually. But they do say 
he bought some. 

4. Atonement. Our version has this word 
frequently in the Old Testament, but only once 
in the New, viz., Rom. v. 11, where it might 



* Hyperius, in Leigh^s Critica Sacra, 
f Sermon LVI. 



NEW TESTAMENT TER3IS. 39 

properly be rendered reconciliation. But our 
translators evidently regarded the words as synon- 
ymous. The proper word for atonement (da(7fioq) 
occurs in the original in several places, and is ren- 
dered, as in John, iv. 10, propitiation. The Hebrew 
word ISD to cover, or hide, is rendered almost in" 
variably in the LXX by the cognates of the above 
Greek word, and in our translation by atone. 

How frivolous it is to aver that when Christ is 
positively said to cover or hide guilt, he only made 
it possible for the Father to do so. The words to 
cover, to atone, etc., are never used in this con- 
tingent sense in ordinary human intercourse. 
What does not cover guilt is not a covering to 
guilt. Whatever atones for a man, makes him at 
one with the offended party. 

It involves a true pacification, or it is not an 
atonement. Atonement is not a mere probable 
means of expiation, but expiation is the assured 
means of atonement. The extent of the atone- 
ment, therefore, in regard to men's salvation, is 
exactly the extent to which their sins are ex- 
piated, or covered, and Divine justice appeased. 
This obvious import of the term, has made Unita- 
rians, from Crellius down to this day, anxious to 
depict Jehovah as not needing to be conciliated 
toward man, but only man toward God. 

5. Reconciliation. '' That he might reconcile 
both unto God in one body,'' Eph. ii. 16. ^' It 



40 THE ATONEMENT. 

pleased the Father that in him should all fulness 
dwell, and (having made peace through the blood 
of his cross) bj him to reconcile all things unto 
himself," Col. i. 19, 20. 

Reconciliation denotes the establishment of har- 
mony between those who were at variance. The 
sinner is in rebellion. His heart is ^^ enmity 
against God," and by consequence he is a child of 
wrath, and in danger of being destroyed under the 
indignation of his offended God, Heb. x. 21 ; Kom. 
i. 18, V. 9 ; Eph. v. 6 ; Col. iii. 6. Hence the min- 
istry of the gospel is called the ^' ministry of recon- 
ciliation." 

In the atonement, God is reconciled to man as 
well as man to God.* The prevalence of sacri- 
fices, in all ages, among all peoples, and espe- 
cially of human sacrifices, shows a universal im- 
pression of the necessity of appeasing the Divine 
Being. The whole doctrine of pardon involves 
this assumption. Jewish sacrifices were offered, 
not to pacify the offender toward his Maker, but 
his Maker toward the offender. By his very na- 
ture God hates sin; and scores of places in his 
word affirm his anger with the wicked, Rom. i. 18 ; 
Eph. V. 6; Col. iii. 6; I. Thess. i. 10; II. Chron. 
xxix. 10, XXX. 9; Jonah, iii. 9, 10 ; Ps. Ixxviii. 38; 
Isa. V. 25, ix. 12, xvii. 21 ; Hos. xiv. 4. If this be 

* See Appendix D. 



NEW TESTAMENT TERMS, 41 

not so, the entire system of Mosaic sacrifices is 
meaningless and absurd, tersely enunciated in the 
Thirty-nine Articles of the Church of England, 
Art. II., ''Christ suffered, was dead and buried to 
reconcile his Father to us, and to be a sacrifice 
not only for original guilt, but also for the actual 
sins of men." An essential part of the mediation 
of Christ is to '' make intercession " with God, 
John, xvii. 20-22; Eph. ii. 13-16. It is said in 
II. Cor. V. 19, '' God was in Christ, reconciling the 
world unto himself, ^^ not imputing their trespasses 
unto them^^ — that is, by forgiving them. Job 
offered burnt offerings, according to the number of 
his children, to atone for them, '* if they had sinned 
or cursed God in their hearts," Job, i. 4. So in 
the case of Job^s friends. The Lord said to Eli- 
phaz the Temanite, ''My wrath is kindled against 
thee and thy friends, for ye have not spoken of me 
rightly, as my servant Job hath. Therefore offer 
up for yourselves a burnt offering, and my servant 
Job shall pray for you, for him will I accept, lest 

deal with you after your folly," Job, xlii. 7, 8. 
See Ex. xxxii. 30, 32 ; Num. xvi. 46, 48, and xxv. 
11, 13; Lev. iv. 20, 26, 31, 35, xvi. 20, and xix. 
22 ; II. Chron. xxix. 24 ; Ezek. xlv. 15, with many 
other places. 

When David and his six hundred men accom- 
panied the army of Achish to fight Israel, the cap- 
tains of the Philistines objected to his joining 



42 THE ATONEMENT. 

them, lest, in the time of battle, he should go over 
to the side of his countrymen. For, said they, 
'' Wherewith should he reconcile himself to his 
master [Saul] if not with the heads of our peo- 
ple ?'' I. Sam. xxix. 4. For this use of the word, 
we have the authority of our Saviour himself: ^' If 
thou bring thy gift to the altar, and there remem- 
berest that thy brother hath aught against thee, 
leave there thy gift before the altar, and go thy 
way ; first be reconciled to thy brother, and then 
come and offer thy gift," Matt. v. 23. Here it is 
obvious that th6 one to be reconciled is the offended 
party, whose displeasure is to be removed by repa- 
ration or contrition. 

The apostles teach plainly that God is to be 
reconciled or propitiated : '' God hath reconciled 
us to himself by his Son Jesus Christ,^' II. Cor. v. 
18, 20. ^'A merciful high priest in things pertain- 
ing to God, to make reconciliation for the sins of 
the people," Heb. ii. 1^7. ^' We were reconciled to 
God by the death of his Son," Rom. v. 10. 

We thus see what ^^reconciliation" means. 
Christ's work is certainly a work of reconciliation. 
The extent of that work is, of course, the extent 
to which the rebellious become reconciled to 
God, and the Divine displeasure toward them 
removed. 

Old-fashioned theologians declared three things 
to be required in order to our being reconciled to 



NEW TESTAMENT TERMS. 43 

God. 1st. That a mediator should make inter- 
cession for us. 2d. That he should satisfy the 
offended party. 3d. That he should provide that 
the offender should offend no more. If this be 
reconciliation, and if reconciliation between God 
and men be the intended and necessary conse- 
quence of the work of Christ, it follows that it 
must be precisely commensurate to the number 
of the saved. 

6. Redemption. [' Justified through the re- 
demption that is in Christ," Rom. iii. 24. '^In 
whom we have redemption through his blood," 
Eph. i. t. '* Redeemed from your vain conversa- 
tion by the blood of Christ,'^ I. Pet. i. 18. '' Thou 
hast redeemed us to God by thy blood," Rev. v. 9- 
Our English word is derived from the Latin Re- 
dimo, to ransom by price. The word used in the 
New Testament is Ayopa^oj, to buy. See Matt, 
xiii. 44, xiv. 15, xxvii. Y ; I. Cor. vi. 20, vii. 23 ; 
II. Pet. ii. 1 ; Rev. v. 9, xviii. 11. The word in 
Hebrew is niD (pada), to rescue. See Exod. xxi. 
31; Job, V. 20, vi. 23, xxxiii. 28; Ps. xlix. 8. 

Our antagonists admit that redemption is parti c-. 
ular, but make a distinction between atonement and 
redemption. The only difference I can trace between 
the words is, that atonement seems to refer chiefly 
to guilt, and redemption to the effects of guilt. In 
other w^ords, atonement respects God, as made to 
Him ; redemption respects men, as secured to them. 



44 THE ATONEMENT, 

The difference is in precise accordance with our 
doctrine, because an atonement naturally implies 
that he to whom it is offered is satisfied, and he for 
whom it is made is released from penalty. As Dr. 
Dwight affirms, ^'exactly the same thing is here 
taught [that is, in the text speaking of Christ's 
redemption] as in those passages where Christ 
is declared to have given himself a ransom.''^ 

As the term is admitted to imply particularity, 
it needs no further remark, except to say that the 
indefinite scheme entirely deprives Christ of the 
endearing and scriptural name of Redeemer, and 
restricts that title to the Father I The Father 
redeems whom he will, making use of general 
means secured by the Son ; but the Son cannot be 
said to redeem one man more than another !* 

'T. Sacrifice. ^' Christ hath given himself for 

* President Edwards makes no such distinction between 
atonement and redemption as that which is lately resorted to. 
He calls his immortal work, "The History of Redemption.'* 
According to the advocates of such a distinction, he wholly 
mistook the proper title to his book ! If their position be cor- 
rect, the history of the Atonement might be given, but the his- 
tory of Redemption could only be compiled after the consum- 
mation of all things. He says, "There are two things intended 
by Christ's purchasing redemption, viz., his satisfaction and his 
merit. All is done by the price that Christ lays down. But 
the price that Christ lays down does two things. It pays our 
debt, and so it satisfies. By its intrinsic merit, and by the 
agreement between the Father and the Son, it procures a title 
for us to happiness." — History of JRedemption, Part II. Sec. 1. 



JSrUW TESTAMENT TERMS. 45 

US an offering and a sacrifice to God," Eph. v. 2. 
" He put away sin by the sacrifice of himself/' 
Heb. ix. 26. ^' The Lamb of God,'' John, i. 29. 
'' The Lamb slain from the foundation of the 
world," Rev. xiii. 8. " This man [priest], after 
he had offered one sacrifice for sins, forever sat 
down on the right hand of God," Heb. x. 12. 
^' Christ our passover is sacrificed for us," I. Cor. 
V. T. Among the numerous other passages which 
speak this language, see Matt. xxvi. 28 ; Acts, 
viii. 32, 33 ; Rom. v. 6-10 ; II. Cor. v. 21 ; Heb. i. 
3, and ix. 12-28, and x. 10, 14, 19 ; I. Pet. i. 18, 
19 ; John, iv. 10, and Rev. v. 9-12. 

No sacrifice can be indefinite and general in its 
nature. It must refer, expressly and solely, to 
those, by whom, or for whom it is offered. 

When Christ is called our ^'passover," the dis- 
tinct and specific character of his work is, if possi- 
ble, more forcibly displayed than by passages 
which speak of him simply as a sacrifice. The 
paschal lamb was neither offered, nor eaten, but 
by Jews only. 

The argument from the terms which have now 
been adduced, cannot be evaded, by objecting that 
they are expressions borrowed from natural occur- 
rences, and must be understood in a figurative 
sense. We must use them as the Scriptures use 
< them. Are they figures ? Then let us ascertain 



46 THE ATONEMENT, 

what images they legitimately present to the 
mind. Figures are adopted to make subjects 
plainer. Let us not disregard a figurative sense, 
as though it were no sense at all. Do these terms, 
then, granting them to be figures,* intimate any 
such atonement, as some modern theologians 
maintain ? Their atonement utterly discards sub- 
stitution, sacrifice, expiation, or price. Yet these 
are the very ideas contained in these figures. 

Besides, we are to consider, not only what 
such terms intimate to us, but what they did in- 
timate to those to whom the Scriptures were first 
addressed. What ideas would they convey to 
the minds of Jews and Pagans, brought up, as 
they were, to a sacrificial religion? Certainly, 
even stronger notions of the sacrificial character 
of the atonement, than they can possibly convey 
to us. The apostles must have been aware of 



'!-*Mr. Veysie will not allow the language of the, New Testa 
ment, which speaks of Christ as a ^^ sacrifice," a '' sin offering, 
a " ransom," etc., to be figurative. He says, " This is not, as 
the Socinian hypothesis asserts, figuratively, or merely in allu- 
sion to the Jewish sacrifices, but analogically; because the 
death of Christ is, to the Christian Church, what the sacrifices 
for sin were, to the worshippers of the tabernacle. And, ac- 
cordingly, the language of the New Testament does not contain 
merely figurative allusions to the Jewish sacrifices, but ascribes 
a real and immediate efl&cacy to Christ's death; an efiicacy 
corresponding to that which was anciently produced by the 
legal sin offering." — Bampton Lectures, Sec. 5. 



)f 



^ 






NUW TESTAMENT TERMS, 4*7 

the effect of such expressions, on persons accus- 
tomed to expiatory and piacular offerings ; and 
unless thej meant to inculcate such notions, 
would have used other terms. 

The doctrine of indefinite atonement not only 
deprives of all meaning the types of the Old 
Testament, but the positive terms of the IS^ew. 
On that theory, Christ expiated no one's guilt. 
He neither ransomed , reconciled, redeemed, pur- 
chased, or washed any one. In fact, he made no 
atonement at all ! Thus, under the pleasing 
notion of extending the grace and encourage- 
ments of the gospel, and making the work of 
Christ more illustrious, the way of salvation is 
deprived of all efficacy. Grace becomes no more 
grace. The work of Christ, instead of being a 
^' great salvation," is made a mere appendage of 
salvation, so unimportant, that even the damned 
share it in common with the saved ! 



CHAPTER V. 

THE JUSTICE OF GOD. 

Justice to Christ requires that he should know 
for what, and for whom, he suffered; and that 
the benefit of his death should not be suspended 
on a contingency. With such an indefiniteness, 
Christ would have suffered in vain, had no man 
believed ; and if it had not been settled that some 
should certainly believe, he did not know, but 
that his atonement would be in vain. 

Waiving the idea of contingency, and recurring 
to fact, we find that on the principle of a general 
atonement, the Saviour did actually suffer in vain, 
to a great and awful extent ; a multitude of those 
in whose stead he suffered not deriving from it 
any title to eternal life, and are even now lost 
forever. 

If Christ did not perform all that was required- 
for my salvation, then he is not ''the author and 
finisher of our faith. '^ If he did perform all that 
was requisite for the salvation of all men, then is 
the Father unjust in allowing any to perish. It 
(48) 



DIVINE JUSTICE. 49 

would at least be unjust to allow any heathen to 
perish, merely because ignorant of the gospel ; 
seeing that ''faith cometh by hearing/' and is the 
appointed mode of receiving Christ. We must 
not forget that to some whole nations, the first 
preachers were forbidden to publish the gospel. 
'* Then Jesus sent forth the twelve and com- 
manded them, saying, Go not into the way of the 
Gentiles, and into any city of the Samaritans 
enter ye not," Matt. x. 5. They were " forbid- 
den of the Holy Ghost to preach the word in 
Asia," Acts, xvi. 6. The case is very plain with 
regard to the Gentile world, before the birth of 
Christ ; for the Jews were not commanded to 
*^ teach all nations their religion." These nations 
remained ignorant, not through the culpable neg- 
lect of those who kept the oracles of truth, but 
because Jehovah made no provision for publish- 
ing to them his revealed will. 

To consider sin exclusively in the light of a 
debt, and Christ as paying that debt, is not cor- 
rect ; yet this is one light in which we must view 
it, for the Scriptures frequently so speak, Matt, 
vi. 12, and xviii. 23-34; Luke, vii. 40-42, and 
xi. 4, etc. If Christ paid the debt of those for 
whom he undertook, justice requires that they 
should be discharged. President Edwards, speak- 
ing of Christ as '' paying a valuable price, a price 
of infinite value," says, ^'that price, as it respects 

4 



50 TEE ATONEMENT 

a debt to be paid, is called satisfaction ; and as it 
respects a positive good to be obtained is called 
merit.^^"^ 

The Redeemer is often exhibited as a legal 
surety, or substitute, Heb. vii. 22 ; Kom. iv. 
25, and v. 16-21; Phil. iii. 9; Isa. xlv. 24, 25; 
II. Cor. V. 21; I. Pet. iii. 18; Titus, ii. 14; Gal. 
iii. 13. This matter of substitution has been 
considered in Chapter II., and is therefore only 
named here as part of the argument. If Christ 
be the surety or substitute for any, then Divine 
justice will necessarily look to him, thus under- 
taking their cause. If pay, or punishment, or 
something instead of pay or punishment, has been 
accepted from Christ, by the Father, how can 
justice inflict the penalty, on those in whose be- 
half the substitute is accepted? Believers are 
*' Q> purchased people, '^ Job, xxxiii. 24 ; Matt. xx. 
28 ; I. Cor. vi. 20 ; Eph. v. 14 ; I. Pet. ii. 9, etc. 
Prom these, and similar passages, a plain reader 
must infer that Divine justice secures to Christ 
his '^purchase,'' his *' possession. ^^ 

In the eternal covenant of grace, believers were 
given to Christ. '^ Thou hast given him power 
over all flesh that he should give eternal life to as 
many as thou hast given him," John, xvii. 2. ^' I 
have manifested thy name unto the men which 

* Hist, of Redemption, Part II. Sec. 1. 



^ 



5 



DIVINE JUSTICE. 51 

thou gavest me out of the world," John, xvii. 6. 
These constituted his reward, and the glory of 
God in their salvation was *^the joy that was set 
before him,'' when '' he endured the cross, de- 
spising the shame," Heb. xii. 2. 

Dr. D wight,* after adducing various passages 
to show that there was truly a Covenant of Re- 
demption between the Father and Son, says, '' It 
is to be observed, that in all these passages, the 
reward promised to Christ consists in giving per- 
sons to him as seed. These are undoubtedly no 
other than the General Assembly and Church of 
the First Born ; styled elsewhere ' children of 
God;' 'little children;' ^ sons and daughters.' 
They are his own people, those in whom he has 
a peculiar propriety ; persons justified, who in 
this manner have become his portion. His spoil, 
his seed, the reward of his sufferings, is to con- 
sist of these." 

If the doctrine of general atonement were true, 
what a spectacle would it present ! The Son so 
loving all men as to humble himself, take upon 
him the form of a servant, and shed his blood to 
redeem them all from death, while Satan has as 
yet, triumphed over the vast majority! Millions 
of the very persons for whose transgressions 
Christ was ''wounded," and whose sins ''he bore 



* Theology, Ser. 43. 



52 



THE ATONEMENT. 



in his own body on the tree,'' held by the Father 
to answer for those same iniquities, and ^' suffer- 
ing the vengeance of eternal fire !" How, thus, 
could the prophecy be true, that Christ should 
see of the travail of his soul and be satisfied ? 
Isa. liii. 11. 



I 



I 



s 



» 



CHAPTER YI. 

THE ESSENTIAL DEITY OF CHRIST AND UNITY OF 

THE DIVINE NATURE. 

Though, in the great system of salvation, 
Christ assumed the office of Mediator, yet he did 
not cease to be God, and we must not separate 
his designs as Jehovah, from his designs as Me- 
diator. Christ had not a different plan from the 
Father, nor did he assume the mediatorial office 
without a plan. He must have known precisely 
what he undertook. He knew who were ^' pre- 
destinated to the adoption of sons." He could 
not therefore take upon himself this work and 
suffering for an indefinite number of sinners, be- 
cause he knew exactly who would be saved. It 
is worthy of remark, that in the very connection, 
where the Saviour is speaking of his sheep, as 
being given to him by the Father, he adds, ^' I 
and my Father are one," John, x. 29. 

This part of the argument is highly important, 
for the nature of a transaction is to be determined 
by the intention of the parties. All admit that 
the Father did not ordain all men to eternal life ; 
how then could such be the intention of the Son ? 
If the Trinity be unity, the will of Christ is the 

(53) 



54 THE ATONEMENT. 

will of the Father, and the will of the Holy Spirit 
— that is, the will of the One God. If that posi- 
tive will be to save all men, it fails ; for all are 
not saved. If it were first willed to accomplish 
a plan of salvation for all men, and then willed 
to pass by a part, the Divine nature is mutable. 
If the Son had different intentions from the 
Father, then the Divine Unity is destroyed. If 
the Son prepare to save all, and the Holy Spirit 
to convert all, but the Father choose some only, 
then what a disagreement in the Trinity ! What 
jarring purposes ! Rather, what stupendous 
movements without a purpose ! 

The doctrine of an indefinite atonement cannot 
be based upon the sufficiency which is in Christ. 
That sufficiency is of course infinite, and would 
avail for devils as well as men, so far as mere 
value is concerned. The question, in this discus, 
sion, is not for whom it is sufficient, but for whom 
it was offered and accepted. 

The covenant of mercy, let it be remembered, 
between the persons of the adorable Trinity did 
not take place in time, but in eternity. If the 
Son, with the Father and the Holy Spirit, framed 
the decree of election, the atonement can be 
nothing else than a perfect adaptation of means 
to the intended end. It then remains that it was 
the determinate will of the Divine Redeemer to 
save precisely those who will be saved. 






CHAPTER VIT. 

THE UNION BETWEEN CHRIST AND HIS PEOPLE. 

The doctrine of a federal union between Christ 
and his people has always been maintained by 
the Orthodox. Such a union is shown in several 
scriptures. Christ is called ^'the last Adam," L 
Cor. XV. 45. '' The husband is the head of the 
wife, even as Christ is the head of the Church." 
*' For we are members of his body, of his flesh, 
and of his bones," Eph. v. 23, 30. To these 
quotations might be added all the places where 
believers are said to be dead with Christ, buried 
with him, risen with him, alive with him, etc., 
and especially the fifth chapter of Komans, where 
the subject is largely treated. 

John Bunyan, relating his experience of the 
work of grace in his heart, thus brings out the 
effect of this grand truth : ^' 'N'ow I saw that 
Christ Jesus was looked upon of God, and should 
be looked upon by us, as that public or common 
person in whom all the body of his elect are to be 
reckoned. We fulfilled the law by him, died in 
him, got the victory over sin, death, the devil, 

(55) 



m^ 



56 TIIU ATONEMENT. 

and hell by him. These blessed considerations 
and scriptures were in those days made to span- 
gle in my eyes."* 

The covenant of grace is made with Christ, 
not as a single person, but as a common head 
representing his people. What he promised in 
the covenant, he promised on their behalf, and 
what he received, he received on their behalf. 
'' For their sakes I sanctify myself, that they also 
might be sanctified," John, xvii. 19. Hence grace 
is said to be ''given us, in Christ, before the world 
began," II. Tim. i. 9. 

This federal union certainly places part of the 
human family in a different situation from the 
rest. All men are not *' chosen in Christ before 
the foundation of the world ;" much less are they 
*' the body of Christ," and '' members of Christ." 
The exquisite and forcible parable of our Saviour, 
John, X., instructs us largely on this point. It is 
there said, " he calleth his own sheep by name, 
and leadeth them out." — ''All that come before 
me \_as Messiahs'] are thieves and robbers, but 
the sheep did not hear them." — ." The good shep- 
herd giveth his life for the sheep." — " I know my 
sheep, and am known of mine, and I lay down 
my life for the sheep. Ye believe not, because ye 
are not of my sheep. My sheep hear my voice, 

* Grace abounding. 



DEITY OF CHRIST. 5Y 

and I know them and they follow me.'^ — " I give 
them eternal life and they shall never perish, nei- 
ther shall any pluck them out of my hand. My 
Father, who gave them me, is greater than all ; 
and none is able to pluck them out of my Father's 
hand. I and my Father are one." 

The term sheep, in these passages, is not to be 
restricted to those who then actually believed, 
but refers evidently to the whole body of the 
elect ; both those who had lived before he spoke, 
who he says did not hearken to pretended Mes- 
siahs, V. 8, and those who should live after, who 
he says shall be brought in so as to form one 
flock, under one shepherd, v. 16. 

If the Saviour had no more connection with 
these than with the rest of mankind, the parable 
becomes unintelligible. So too all the passages 
which speak of our dying, rising, living, etc., in 
and with Christ, become nugatory. In short, to 
maintain a general atonement, the entire doctrine 
of the federal union between Christ and his peo- 
ple must be abandoned. And by those who 
maintain such an atonement, generally, it is 
abandoned I 

One of the prominent reasons given for relin- 
quishing this precious doctrine of union to Christ 
is, that it implies the absurdity of eternal justifi- 
cation. But this is by no means the fact. The 
eternal purpose of God to create the present world 



58 THE ATONEMENT. 

did not make it exist from eternity, but was com- 
patible with leaving it a chaos till the appointed 
time. The eternal purpose of God to cover the 
earth with a deluge did not produce an eternal 
deluge. The members of Christ are under sin 
and condemnation till renewed by grace. The 
membership, eternal in decree, becomes vital in 
time. As we fell by Adam's transgression, 
though we did not then actually exist, so we are 
regarded as members of the body of Christ in the 
eternal council of God, before we actually exist. 
In the same sense, Gentiles which were not yet 
brought to a knowledge of Christ, are expressly 
called Christ's sheep. '^ Other sheep I have 
which are not of this fold ; them also must I 
bring, and there shall be one fold and one shep- 
herd," John, X. 16. And thus, Christ is said to 
be ^Hhe Lamb slain from the foundation of the 
world." 



CHAPTER VIII. 

DECLARED EFFECTS OF THE ATONEMENT. 

There is a large class of texts which show 
that all men are not absolutely saved, which I 
will not quote, because they are commonly re- 
membered and uniyersallv understood. These 
effectually proye that the saying effects of the 
atonement are specific. The class of passages 
of which a few specimens will now be adduced, 
show that those for whom the atonement was 
made are those who will be absolutely sayed by it. 

^' By the blood of thy covenant I have sent 
forth thy prisoners, out of the pit wherein is no 
water," Zech. ix. 11. " Christ is made unto us 
wisdom and righteousness and sanctification and 
redemption." I. Cor. i. 30. '' While we were yet 
sinners, Christ died for us, much more then, being 
now justified by his blood, we shall be saved from 
wrath through him. For if, when we w^ere ene- 
mies, we were reconciled to God by the death of 
his Son, much more being reconciled we shall be 
saved by his life," Rom. v. 8-11. ''God hath 
appointed us to obtain salvation by our Lord 

(59) 



60 THE ATONEMENT. 

Jesus Christ," I. Thess. v. 9. ''Who his own 
self bare our sins in his own body on the tree/' 

I. Pet. ii. 14. ''Bv his own blood, he entered 
into the most holy place, having obtained eternal 
redemption for us,'' Hebrews, ix. 12. ^'By one 
offering he hath perfected forever them that are 
sanctified," Heb. x. 14. '^ He hath redeemed us 
from the curse, being made a curse for us," Gal. 
iii. 13. He "• blotted out the handwriting of or- 
dinances, that was against us, and took it out of 
the way, nailing it to his cross," Col. ii, 14. ^'In 
whom we have redemption through his blood, 
even the forgiveness of sins," Col. i. 14. ''Who 
hath saved us, not according to our works, but 
according to his own purpose and grace, which 
was given us in Christ Jesus before the world 
began," II. Tim. iv. 19. " By his knowledge 
[the knowledge of him], shall my righteous ser- 
vant justify many, for he shall bear their ini- 
quity," Isa. V. 3, 11. " Thou wast slain, and hast 
redeemed us to God by thy blood out of every 
kindred and tongue and nation," Rev. v. 9. 
" The church of God which he hath purchased," 
Acts, XX. 28. See also Dan. ix. 24 ; Matt. i. 21 ; 
Rom. viii. 30, 32; I. Thes. i. 19; I. Cor. vi. 20; 

II. Cor. V. 18 ; Titus, ii. 14 ; Gal. iv. 4, 5 ; I, John, 
i. T, and iii. 5 ; Eph. ii. 16 ; Col. i. 20 ; Heb. i. 3, 
and ix. 13, 14. 

There is certainly nothing indefinite in these 



i 



DECLARED EFFECTS. 61 

passages. The effects indicated are specific and 
flow naturally and necessarily from the atone- 
ment. They involve all blessings for time and 
eternity, Kom. viii. 30-32. They are effects 
which do not occur in relation to all mankind, and 
cannot be affirmed of all. It is certainly reason- 
able to measure the atonement by its specific, na- 
tural, and necessary effects ; and to consider its 
efficacy as coextensive with such effects. Jesus 
merited, and of course secured, as the above texts 
and many others prove, a complete salvation ; in- 
cluding not only conversion, sanctification, and 
glory, but the repentance and faith, which are pre- 
requisites. How could the saving effect of the 
Redeemer's death be so solemnly and distinctly 
affirmed in relation to persons of a particular class 
and character, if it enured equally to all mankind, 
irrespective of class or character ? 

Robert Hall, speaking of what he calls ^' the 
inherent sufficiency of the sacrifice of Christ,^' 
says, 'nhe immediate effect of Christ's death is 
the imputation of his righteousness to the believer- 
and this righteousness produces an instant acquit- 
tal from punishment. But such was the exuber- 
ance of his merits, such the dignity of his person, 
and the high complacency of the Father in his 
work, that it was worthy of him to bestow on them 
who were members of his Son, greater blessings 
than those which their first parents had forfeited. 



62 ^ THE ATONEMENT. 

It was not merely to relieve from misery that 
Christ died ; it was not only justification that was 
the fruit of his sufferings, but adoption into the 
family of heaven, the privilege of sons and daugh- 
ters." , 

The indefinite system, as has been shown, in- 
stead of extending the efi'eets of Christ's death, 
deprives it of effect. It insists on its sufficiency to 
save all, but denies its efficacy in saving any. It 
makes the Saviour to have obtained reconciliation 
for those who are never reconciled ; grace for those 
who never obtain any ; remission of sins for those 
who bear forever their own punishment ; salva- 
tion for those who are eternally lost ! Or, it makes 
the atonement to have done none of these things 
for any ; but to have been a mere tragedy, acted 
before the universe, '^ to show the displeasure of 
God against sin.'' Indeed, according to that sys- 
tem, it was not even this, but a farce, an illusion ; 
for as no one's sins were imputed to Christ, that 
displeasure was either pretended, or misplaced. 

This distinction between deliberate cause and 
intended effect, is as unphilosophical as it is un- 
scriptural. If Jehovah intended a certain effect, 
and his cause be adapted to that effect, why is it 
not effected ? Because, say some, the decree of re- 
demption was made, in the order of nature, before 
the decree of election. That is, the Father decreed 
the system of atonement through his Son, and then 



DECLARED EFFECTS, 63 

decreed salvation through him to such as he chose. 
But such an order of succession in the decrees of 
God cannot be proved. Besides, if this were true? 
then the Divine Being resolved upon the stupen- 
dous work of redemption, before he had settled the 
object to be gained bj it ! If the whole plan and 
purpose were before God when he made the eter- 
nal covenant, the argument from an order of suc- 
cession in decrees, falls to the ground. 

Some, to avoid this separation of cause and effect, 
attempt to separate into parts the cause itself; and 
speak of the effects of Christ's obedience and the 
effects of his suffer^ings, I am not aware of any 
passage of Scripture which authorizes this sepa- 
ration. These parts of the Redeemer's work may 
be distinguished, but not separated ; for his obedi- 
ence would not have been efficacious for man's re- 
demption without suffering, nor his suffering with- 
out obedience. The work of redemption is a great 
whole, originating in the love of the Father, se- 
cured in the sufferings of the Son, and applied by 
the energies of the Spirit. It was an ample and 
well arranged means to accomplish something in- 
tended, and must infallibly effect all that intention 
and no more.* 

It might suffice to rest the whole argument upon 
any one point adduced in this brief discussion. 

* See Appendix F. 






64 THE ATONEMENT. 

But there is an overwhelming corroboration of 
proof, when the different kinds of evidence are 
thus brought together. Then is seen how per- 
fectly congruous a definite atonement is with the 
other truths of God's word. Difficulties occur, 
after all ; but they are fewer than attach to any 
other scheme, and are not greater than belong to 
any other matter of pure revelation. At any 
rate, the Divine oracles have been referred to at 
each step of this brief discussion ; and any one 
may multiply the references tenfold by the aid of 
a Concordance, or the marginal references of his 
Bible. By adhering to Scripture declarations, and 
admitted truths, I have avoided both the hazards 
of adventurous speculation, and the abstrusities of 
purely logical deduction ; and have secured for my 
plain statement at least this advantage, that all 
who read may understand. 

To refute the doctrine of this essay, it will be 
necessary to show : 

1. That the moving cause of the plan of re- 
demption was not mercy to the elect. 

2. That the atonement is not vicarious.- 

3. That types do not convey right ideas on the 
subject, or that there are no types. 



DECLARED EFFECTS. 65 

4. That the terms used in the 'Eqw Testament 
are not rightly interpreted in this discourse. 

5. That Divine Justice is compatible with ex- 
acting the penalty of the law, both upon the surety 
and the offender. 

6. That Jesus Christ is not a Divine Saviour. 

7. That the Church is not the body of Christ. 

8. That its effects are not absolute, but possible. 

Leaving these difficulties to be overcome by such 
as maintain the creed which involves them, I pro- 
ceed to notice those which may seem to embarrass 
our own. 



CHAPTER IX. 



OBJECTIONS. 



Ob J. 1. This doctrine is incompatible with 
those texts which speak of Chris fs dying ''for the 
whole world,^^ for '' all men^^^ etc. 

If I am not mistaken, these passages are ad- 
duced, not so much to be urged in their fullest im- 
port, as to counterpoise such texts as have been 
quoted. No one ought to deal thus with the word 
of God. Scripture is not to be arrayed against 
Scripture, that both statements may be neutral- 
ized and a medium adopted. It corresponds with 
itself, and is all consistent ; and though that con- 
sistency is not always visible to us, in this imper- 
fect mode of existence, it will hereafter be made 
plain. It is now our duty to take every part of 
God's word in its broad and obvious meaning, 
according to its general tenor, and the best inter- 
pretation of each passage. 

The term *' world " occurs in Scripture about 

three hundred times, and in a great variety of 

senses ; the signification in each place must be 

decided by the connection. In very few instances 

(66) 



i 



OBJECTIONS. 6t 

can it be supposed to mean all human beings ; in 
still fewer has it evidently this signification. It 
is said ''all the world should be taxed,'Hhough 
the Roman Empire is meant. "All the world 
wondered after the beast," though there were 
saints then warring against him. In many in- 
stances the world expressly means the wicked, as 
distinguished from the righteous — e.g. John, xii. 
19, xiv. 22, XV. 18, 19; James, i. 21, iv. 4; Rev. 
xii. 9. 

Even in the same passage the import is some- 
times various, as for instance — " He was in the 
world, and the world was made by him, and the 
world knew him not.'' " God sent not his Son 
into the world to condemn the world, but that the 
world through him might be saved," John, iii. 17. 
In each of these passages there are three senses 
to the word, in as many lines. 

The text, I. John, ii. 2, " He is the propitiation 
for our sins, and not for ours only, but for the sins 
of the whole world," which is so much insisted 
on, merely declares the universal character of the 
new religion. The word " propitiation," here 
used, is too strong to allow its application to all 
mankind on anv scheme of atonement ; for " God 
is angry with the wicked every day;" and toward 
such as live and die wicked he is never propitiated. 

Great stress is laid upon the terms " all," and 
" all men," as used in reference to the atonement; 



! 



68 THE ATONEMENT. 

and they are made to outweigh all the preceding 
arguments, and others of a similar character. The 
meaning of such terms must be established by the 
connection, and the analogy of faith, which is the 
very point in debate. To decide the question by 
such terms is a petitio principii. They cannot 
be taken literally, in most cases, without subvert- 
ing every doctrine of the word of God. Let us 
examine a few of the passages in which they oc- 
cur. **A11 men held John as a prophet," Matt. ^ 
xxi. 22. " All the beasts of the field " lodged in the m 
ruins of Nineveh, Zeph. ii. 14. The Lord ^'up- 
holdeth all that are bowed down.'' The same term 
is used both in reference to John's and Christ's 
baptism. *' All the region round about Jordan 
went out to John and were baptized," Matt. iii. 
5. *' Jesus baptized, and all men came unto him," 
John, iii. 26. ^' Jesus made and baptized more dis- 
ciples than John," John, iv. 2. If the fullest lati- 
tude be given to these texts, it will not only prove 
all the Jews to have been baptized, but all of them 
to have been baptized twice. It is said, John, 
xvii., that John came for a witness, ^' that all men 
through him might believe." But John's minis- 
try reached only to the Jews. Peter said to 
Christ, '^ all men seek thee." When Paul- became 
*'all things to all men," it was only in all lawful 
things, to such persons as he had dealings with. 
^' Come see a man that told me all that ever I 



OBJECTIONS. 69 

did." *' All seek their own." *^ Ye shall be hated 
of all men." But it is useless to multiply quota- 
tions. So far from forcing these passages, when 
we interpret them in accordance with the doctrine 
now advocated, we give them their only fair, nat- 
ural, and consistent import, viz., that Christ died 
for all sorts and conditions of men. 

Our opponents cannot object to this mode of 
interpreting these texts, seeing it is their own 
mode, in disputing with those who adduce them 
in proof of universal salvation. And I am per- 
suaded that universal salvation is as easily proved, 
and bv the same sort of texts, as universal atone- 
ment, and that the one fully involves the other. 

The general phrase, '' died for all men," is not 
in sacred Scripture. But '' he gave himself a ran- 
som for all," etc. If we supply the word men, we 
make universal salvation. Supply the word elect, 
or sheep y or nations, or sorts of men, which both 
the connection and the analogy require, and all 
is plain. 

In the text, Heb. ii. 9, ''that he by the grace 
of God should taste death for every man," the w^ord 
man is supplied by our translators. The original 
is onep Tiw^Toq, for all — i.e. for all them of whom 
the apostle goes on to speak, v. 10, " the sons he 
would bring to glory;" v. 11, '' the sanctified;" v. 
12, *'the brethren," etc.; v. 13, ''the children 
which God hath given me." Nor is it said that 



^0 THE ATONEMENT. 

Christ died for the whole world, but '* he is the 
propitiation for our sins, and not for ours only, 
but the sins also of the whole world." The na- 
ture of propitiation has been already stated, pp. 
36, 37. If such general expressions as are found 
in Scripture were used, and not phrases of our 
own, there would be little danger of the people's 
learning an indefinite atonement. 

There is no dispute whether the death of Christ 
does not benefit all mankind. It is agreed that it 
does. His designs of mercy to part of the human 
family, amend the condition of the whole. The 
blessings of common providence must be allowed 
to all, out of regard to the elect. The gospel 
blesses all by its restraints and moral regulations ; 
which prevent much sin. The atonement, more- 
over, is sufficient for all, and all are invited to 
come to its provisions. It is conceded that cer- 
tain inspired declarations indicate that Christ died 
for all, in some sense, yet they in nowise contra- 
dict the numerous passages, which teach that in 
some sense he died for a part only. Thus we are 
brought back to the doctrine which Paul com- 
mands Timothy to teach, even the doctrine of this 
discourse, viz., that Christ is "' the Saviour of all 
men, especially them that believe, '^ I. Tim. iv. 
10, 11. 



OBJECTIONS. 71 

OBJECTION 2. 

This doctrine limits the gospel call. 

The zeal with which some advocate .a general 
atonement, is because they think they could not 
otherwise offer salvation to all men. This cer- 
tainly is excessive love of system. The gospel 
call is plain matter of revelation, and we have ex- 
press and copious instruction how to publish it. 
Instead of being left to poise and adjust the stu- 
pendous truths of Revelation, in order to deduce 
our mode of addressing sinners, we have only to 
proclaim the truth, just as directed, without wait- 
ing to understand its exact harmony with other 
truths, or to learn who in our audience are " or- 
dained unto eternal life.'' Rigid system makers, 
following out some favorite truth, and attempting 
to conform to it all doctrine and duty, will be 
obliged to limit, extend, or alter the message of 
mercy. But Biblists can take each part as they 
find it, and proclaim the gospel call, just as it is 
proclaimed in the Scriptures. Do they seem in- 
consistent? The charge must be made, not against 
them, but the word to which they adhere. 

What does the believer in predestination gain 
by his indefinite atonement, either in result or con- 
sistency ? He will not wish to use expressions 
unauthorized by Scripture : but all these we can 



72 THE ATONEMENT, 

use. He does not hope to be the instrument of 
saving any whom the Divine Spirit does not re- 
new. His ability to '^ offer salvation" is still less 
valuable in regard to the heathen world, now per- 
ishing without hearing that offer : and still less 
in regard to heathen who perished in their sins 
before Christ was born. 

We need no theory of indefinite atonement to 
enable us to ** preach the gospel to every creat- 
ure." It is not necessary to the effect of our mes- 
sage, that we assure our hearers that Christ died 
for one of them as much as for another, and that 
nothing but the eternal purpose of God to pass 
them by, stands in the way of their salvation. 
*'We preach Christ crucified, unto the Jews a 
stumbling-block, and unto the Greeks foolishness, 
but unto them that are called, both Jews and 
Greeks, Christ the power of God, and the wis- 
dom of God," I. Cor. i. 23. We urge whatever 
calls, threatenings, promises, and teachings, we 
find in the Bible. We preach an infinitely suffi- 
cient atonement. We urge the sinner to consider 
his guilt and danger ; and prove to him his urgent 
need of Christ. We show him from Scripture and 
reason, that his destruction will be wholly owing 
to himself: — that he will not come unto Christ 
that he may have life : — that the invitations of the 
gospel are directed to him, as freely as to any hu- 
man being : — that God saves un^o the uttermost all 



OBJECTIONS. 73 

that come unto him through Christ: — that there 
is an unalterable connection between faith and sal- 
vation : — in short, we preach a full and free salva- 
tion, and call upon sinners in Bible language, 
to do just as the Bible requires of them. Can 
the advocates of indefinite atonement do more? 
Wherein do we limit the gospel call ? Its fulness 
and freeness is our glory, and delight. It carries 
conviction and comfort. It makes the chief dif- 
ference in guilt between heathen and ourselves, 
if we be lost. It is the grand point of advantage 
in being born in a Christian land, and the impul- 
sive consideration in all missionary endeavors. 
It essentially involves the doctrine of man's free 
agency, which need not be proved, because we are 
conscious of it ; and of God's governing the moral 
world by moral laws. 

Such as limit themselves in the gospel call, to 
any particular class of men, if there be any such> 
must answer for themselves. We feel no such 
limit; our preaching shows none. Fuller and 
Gill, Hervey and Henry, Toplady and Charnock, 
Owen, Bates, Doddridge, Barrow, Tillotson, and 
others, firm supporters of the doctrine of this es- 
say, proclaim a full and free salvation. To charge 
it therefore on our scheme, because some obscure 
advocates of it may so restrict themselves, is 
disingenuous and unjust. 

To reconcile the doctrines of revelation with 



74 THE ATONEMENT. 

each other, is neither within our province nor our 
power. It is ours to set forth the whole force of 
every truth, and leave it to God to vindicate him- 
self ; not doubting but that the day will come, 
when the analogy and connection of every doc- 
trine will appear. Truth is like a radiant sun ; 
if we follow out any one of its beams without 
pause we shall at last lose sight of the luminary 
itself. We may trace each golden ray with safety, 
if, when it fails us, instead of proceeding in the 
dark, by our own estimates, Ave return to the glo- 
rious body of the sun itself, and trace another. 

But even with our present scanty knowledge 
and understanding, we see some congruity be- 
tween a certain and definite work of redemption, 
and the indiscriminate call of the gospel. The 
atonement being of infinite worth: — it being the 
duty of all men to accept and love Jesus : — there 
being no natural inability to love him, nor any 
impediment but what arises out of the perverse- 
ness and enmity of the heart : — being ourselves 
ignorant of the secret council of God, we may, 
with perfect sincerity and freedom, call upon ^'all 
men, everywhere, to repent."* 

Those who are so in love with their own sys- 
tem of theology, as to say, that they could not 
publish the calls of the gospel, if they admitted 

* See Appendix Gr. 



OBJECTIONS. ^5 

the doctrine of this discourse, would do well to 
show how, by any system, prayer is consistent 
with divine immutability; or free agency with 
eternal foreknowledge; or a trinity with unity; 
or how they can call upon believers to be in this 
life, ''perfect as our Father in heaven is perfect ;'' 
or, in fine, how they can show the perfect con- 
gruity of any two doctrines in theology, morals, 
or physics. 

OBJECTION 3. 

If the atonement be special, the gospel calls on 

sinners to believe a lie. 

If saving faith were the believing that Christ 
died for me, this objection would be valid. If a 
list of the elect were in the Bible, then, for those 
whose names were there, not to believe them- 
selves secure, would be want of faith, and in all 
others such a belief would be gross presumption. 
Then faith would be not a believmg on the Lord 
Jesus, but a belief of the authenticity of the list. 
In this case, truly, to call upon any to believe 
they were Christians, whose names we could not 
find in the roll of life, would be calling on them 
to believe a lie. But Christ, and not a catalogue, 
is the object of faith ; and the promise is made to 
character, not names. In proportion as we spirit- 
ually discern in the Bible, the real character and 



f 



i 



Y6 THE ATONEMENT. 

office-work of Christ, we possess faith ; and in 
proportion as we ascertain in ourselves the de- 
clared effects of faith, we gain assurance of '' our 
calling and election.'' 

What is the gospel call ? It is '^ repent and be 
converted, that your sins niav be blotted out." 
^^ Kepent and believe the gospel.'' Such also was 
the call of the prophets : "" Let the wicked forsake } 

his way, and the unrighteous man his thoughts, 
and let him return unto the Lord, who will have 
mercy upon him." In addition to this we say to 
them, ^'Ask, and it shall be given you; seek, and 
ye shall find; knock, and it shall be opened to 
you." ^' Come unto me, all ye that labor," etc. 
'' Ho ! every one that thirsteth, come ye to the 
waters." If there be a lie in all this, we do not 
make it. If there be inconsistency with the rest 
of our preaching, we do not perceive it. The 
world is in rebellion, the gospel demands submis- 
sion. The world is '^ condemned already;" the 
gospel is an offer of pardon to all who repent. It 
does not call men to find out whether they are of 
the elect, but to ask that they may receive. As 
is forcibly remarked by Coles,* ''He that will 
know his own particular redemption before he 
will believe, begins at the wrong end of the Work; 
and is very unlikely to come that way to the 

"* Divine Sovereignty. 



OBJECTIONS. ^1 

knowledge of it. Any man who owns himself a 
sinner, has as fair a ground for his faith, as any- 
one in the world, that has not yet believed ; nor 
may any person, on any account, exclude himself 
from redemption, unless by his obstinate and re- 
solved continuance in it, he hath marked out 
himself.'^ 

The inability of sinners to comply with gospel 
injunctions, does not discharge them from the 
duty of repentance, or any other, because the in- 
ability, though real and absolute, is moral not 
natural. Christ said, '^ Ye will not come to me, 
that ye might have life." Our opponents believe 
God's aid to be necessary in conversion, yet 
they call on the sinner to believe, and affirm that 
^^ all things are ready." Such is the preacher's 
commission ; and so we preach and teach. Only 
those who call on individual sinners to believe 
that Christ died in their stead, run the risk of 
calling on them to believe a lie. Thus the whole 
weight of this objection, lies against the doctrine 
of an indiscriminate atonement, and is fatal to it. 



78 THE ATONEMENT, 



OBJECTION 4. 

Thi8 doctrine reflects on the mercy and justice 

of God. 

Let it be observed that the objection is not that 
God passes by some men, and leaves them to 
perish. This our opponents believe. But his 
justice and mercy are said to be impugned by 
denying that he made an ineffectual atonement | 

for them ; that is, an atonement which they ac- 
knowledge was not intended for their salvation, 
and never will in fact accomplish it. Now where 
is the special glory of such an arrangement? 
Surely God's attributes are not honored in pro- 
viding an atonement in behalf of persons, who 
being passed by in his decree of election, are lost 
at last. ISTot saving men, or not intending to 
save them, is the same thing, so far as regards 
the honor of God : if not, those who advance this 
objection must show the difference. Jehovah is 
not bound to save any, for all are justly con- 
demned. If it would not be unjust to pass by all, 
it cannot be unjust to pass by some. If he were 
to save all the human race, the same objection 
might be raised, why did he not save the fallen 
angels also ? 

The mercy and justice of God are not so impli- 
cated in regard to man's salvation, as to make an 



OBJECTIONS. 79 

atonement necessary, in order to vindicate these 
attributes, though some perish ; but to prevent 
them from being tarnished by allowing any to 
live. If Jehovah be under any obligation to pro- 
vide salvation for the human family, or any part 
of it, then his grace is no more free. Then the 
atonement is a sort of compensation made to us 
for the rigor of the law, instead of being a mode 
of forgiving sin, without derogating from the law. 

If the Divine character be thought to shine less 
illustriously in providing effectually for the sal- 
vation of a part of mankind, than it would in 
providing generally and indefinitely for the pos- 
sible salvation of all, then it must shine less illus- 
triously in providing for the possible salvation of 
all, than it w^ould in the effectual salvation of all. 
It would have been as easy to have given all men 
faith in the Messiah, as it was to provide a Mes- 
siah. Universalists therefore may lay a much 
better claim to this argument than our Calvin- 
istic opponents. 

Our scheme displays the justice of God, in his 
perfectly honoring the law, both in its require- 
ments and penalties. It illustrates his mercy, in 
his providing, out of mere favor, a substitute for 
the guilty, who fulfilled the righteousness of the 
law, and bore in his own person, that suffering 
which was equivalent to its penalty, or accepted 
in its stead. Thus the law" has higher honor in 



80 THE ATONEMENT. 

the obedience and sufferings of Christ, than could 
have resulted from the perfect obedience of creat- 
ures; and man is raised to higher felicity and 
glory, than was possessed before the fall. 

So far from admitting, the objection under con- 
sideration, I discover no other interpretation of 
the plan of redemption, in which these attributes 
of justice and mercy are fully united and honored. 
The objection, like the preceding, belongs in fact 
to the indefinite scheme of atonement. By that 
system, the law is not honored by the exaction of 
its penalty in any way; nor is Divine mercy 
honored, for it secures deliverance to none. 

OBJECTION 5. 

Such as hold a particular atonement ^ do not 
exhibit it fully and frequently from the pulpit^ 
and thus show that they consider it an unprofitable 
doctrine. 

That ministers who maintain this doctrine do 
not more frequently dwell on it, is because it does 
not form the burden of the gospel message. The 
same is true of other doctrines : such as total de- 
pravity, predestination, the mode of the Divine 
existence, the existence of Satan, the Deity of 
Christ, etc. It is not inconsistent to hold a doc- 
trine, and yet not inculcate it frequently, or even 
promiscuously. There are many duties of divine 



\ 



OBJECTIONS. 81 

obligation which we do not press at all times, be- 
cause they are occasional; nor upon all men, 
because they belong to some only, John, xvi. 12 ; 

I. Cor. iii. 

The great work of the sacred teacher is to pub- 
lish the gospel, " rightly dividing the word of 
truth. '^ He sets before the unconverted the sin- 
fulness of sin, the holiness of God, the calls and 
promises of the gospel, and the ordinances of 
religion. When any turn to God, he has a new 
set of instructions ; and these change as the con- 
verts advance in the divine life. The apostle ex- 
pressly laments that the small attainments of 
certain Hebrews prevented him from teaching 
them some of the higher truths, Heb. v. 12. But 
wholly to omit to publish this or any other doc- 
trine of God's word, is a crime. Wherever the 
doctrine of Christ's imputed righteousness is re- 
jected, or hid, there will Christ be lightly es- 
teemed, and human dignity exalted. The Chris- 
tian system is disparaged, and its efiScacy reduced, 
if any part of it is suppressed. Woe to the pastor 
who, by a studious caution, withholds instruction, 
lest to the carnally-minded it should be repulsive, 

II. Cor. xi. 13. 



CHAPTER X. 

PRACTICAL OBSERVATIONS. 

TO CHKISTIAISrS. 

1. How intense should be their love to the 
Saviour. 

We have not so learned Christ as to regard 
ourselves under no more obligations to his mercy 
than the enslaved sinner, or the *' spirits in 
prison." Nor does our doctrine teach that the 
atonement being made equal for all, our peculiar 
obligations are wholly to the Father for his appli- 
cation of it to us. Much less can we claim per- 
sonal merit for complying with the conditions of 
salvation. In any of these cases, the name of 
Jesus would be divested of much of its sweet- 
ness, and some of our holiest feelings be extin- 
guished. Life would lose its strongest bond of 
love, and death its only source of consolation. 

When Abraham was ready to sacrifice his son, 
the Lord said, " Now I know of a truth that thou 
lovest me.'^ How much greater reason have we 
to know the love of Christ! John, xv. 13. If it 
were necessary to complete his work of salvation, 
(82) 



PRACTICAL REMARKS. 83 

our Lord would again lay aside his glorj, and die 
once more for men ! Then let us cherish the high- 
est love to him. Did he not come to our rescue, 
live for our example, die in our stead, and rise as 
our forerunner ? Does he not rule the world aad 
intercede on high in our behalf? Is not our sup- 
port, guidance, and inheritance secured in him ? 
Will he not presently open for us the gates of life, 
and lead us to mansions of eternal bliss ? 

" Oh ! for such love let rocks and hills 
Their lasting silence break; 
While all harmonious human tongues 
The Saviour's praises speak." 

Saved from such ruin — ransomed from such 
captivity — bought with such a price — reserved 
for such a destiny — how fervently should we 
love, how loudly should we bless ! Our obliga- 
tions are stronger than angels' ! Christ, to them, 
is as a king to his subjects ; to us, as a head to 
the members. They are made, we are begotten. 
They are preserved, we are redeemed. They are 
children, we are the bride. 

Who can understand the magnitude of such 
obligations ? Our deliverance is from infinite 
misery ; our acquisitions are infinite improve- 
ment, felicity, and glory. Pardon removes our 
guilt — peace fills our souls — light pervades our 
path — hope lifts up our head — salvation becomes 
our song. What supreme excellence of mercy 



84 THE ATONEMENT. 

and goodness! What combinations of dignity, 
condescension, and power! Surely we should 
even now catch the song and spirit of heaven, 
and with exquisite interest sing, ^' Worthy is the 
Lamb that was slain, to receive honor and glory 
and blessing." Let no labor, no suffering, no re- 
proach, be deemed unreasonable or unwelcome. 
Especially let us feel the utmost readiness to part 
with sins, to crucify lusts, and to offer ourselves 
'^living sacrifices." Oh, let ardent love make it 
our chief pleasure to serve, please, and imitate 
this glorious Master. Let papists talk of the 
wondrous virtue of imaginary fragments from his 
cross. We feel the rhetoric of his bleeding brow 
— the glorious efficacy of his sufferings and love ! 

2. How profound sliould he our humility. 

Chosen of mere grace — no better by nature 
than others — having nothing which we have 
not received — raised first from non-existence, 
then from spiritual death, and now supported 
every moment in the way of life, by divine 
power — of what can we be proud ? We have, in 
ourselves, nothing to confide in, nor to admire ; 
no self-originating power to do one good act, or 
rectify a single disorder in our hearts. What are 
we, but monuments of sovereign goodness ? How 
humbly should we walk with God! When we 
were perverse rebels, without claim on divine 



PRACTICAL REMARKS. 85 

compassion, spending our lives in folly, and 
choosing evil rather than good, affronting God 
and burdening the world, eternal love brought 
salvation, and made us willing in the day of his 
power ! Our rescue from the depths of guilt and 
ruin — our pardon, peace, and righteousness — our 
expectation of the glorious appearing of our Lord 
and Saviour Jesus Christ, are all the result of free, 
unmerited, eternal, and infinite love. We are 
more than others, only because more has been 
done for us. We wonder not at the grateful 
amazement of the disciples, ^' Lord, how is it that 
thou wilt manifest thyself to us, and not unto 
the world V^ 

Let us cherish the same sense of helplessness 
and dependence in regard to the future, of which 
we are so conscious in regard to the past. Let 
us show that our doctrine does not make us arro- 
gant, or lofty, or licentious. It was a saying of 
Pascal, ^' Philosophy teaches men to conceal self, 
and banish the word ^ I ' from our conversation ; 
but Christianity destroys self Surely no part of 
Christianity tends more to this than the history 
of redemption. 

3. How devoted should he our services to such 
a Master, 

The doctrine of Christ crucified, as here ex- 
plained, far from checking our fondest services. 



86 THE ATONEMENT, 

tends to secure them. The effect of all truth is 
to regulate and improve both the conduct and 
the heart; but this is the constraining truth, 
'Hhat though he was rich, yet for your sakes he 
became poor, that ye through his poverty might 
be rich.'' The Saviour always denied that his 
gospel tended to destroy the law or the prophets. 
In the sermon on the mount he says, ^'till heaven 
and earth pass, one jot or one tittle shall in no- 
wise pass from the law." As to condemnation, 
'^ we are not under the law, but under grace," but 
as a rule of duty, '' we delight in the law of God 
after the inward man," — ''being made free from 
sin, and become the servants of God, ye have 
your fruit unto holiness, and the end everlasting 
life." . 

A particular redemption furnishes the noblest 
and most impulsive inducements to activity for 
God. The light in which it places our character, 
situation, and destiny, and the view it gives of 
our relation to Jehovah, to the church, and to the j 

world, displays the deepest foundations of virtue, 
the very principles of obligation. Believers are 
a ''peculiar \^purchased'] people," that they might 
be "zealous of good works." We are begotten 
again, that we should live not to ourselves, in the 
enjoyments and pursuits of earth, but " unto him 
that hath loved us and gave himself for us." 

When the son of Fulvius was found in the con- 



> 



PRACTICAL REMARKS. ' 8t 

spiracj of Catiline, the mortified and displeased 
father said, ^^ I did not beget you for Catiline, but 
for your country !" Let us not employ powers 
which are God's in work which he forbids. He 
did not renew us for Satan, or for the world, but 
for himself. The field he assigns for our cultiva- 
tion is both ample and attractive, and gives the 
utmost scope to every faculty, and to every effort. 
We have a world within and a world without to 
rectify for him, and in each the work is of vast 
extent and infinite moment. Our own purity, 
peace, and salvation are to be secured — a ruined 
race to be pitied and relieved — the gracious God 
to be served and honored. What glorious use 
may be made of moments ! What certain suc- 
cesss attends endeavor ! We are not serving for 
a specified reward, which may be more than 
earned ; but our utmost endeavors are sure of a 
recompense, '^ for the Son of man shall come, in 
the glory of his Father, with his angels, and then 
shall he reward every man according to his 
works.'' Works will graduate our glory, though 
they cannot deserve it. Thus our interest is in- 
volved. '^ Herein is our Father glorified that we 
bear much fruit." Thus is Jehovah's honor in- 
volved. The shining of our light before men 
may cause them to '' glorify our Father who is in 
heaven." Thus the eternal well-being of those 
around us is involved. Shall we then, by neg- 



88 THE ATONEMENT. 

lecting good works, reject our highest interest, 
disregard Jehovah^s honor, and remain indifferent 
to the eternal welfare of mankind ? 

Soon we shall ''go to be ever with the Lord,'' 
— the Lord of our life, and our portion forever. 
Glorious hope ! What are afflictions, cares, dis- 
appointments, bereavements, self-denials, and sac- 
rifices, compared to ''the glory that is to be re- 
vealed in us ?" ! let us " work while it is day,'' 
and put from us all Antinomian pride and sloth. 
Let us rouse up every power, consecrate every 
moment, abound in every good word and work, 
and feel the true value of a life which may all be 
made to increase treasures in heaven. 

Brethren ! " it is high time to awake out of 
sleep." Let it not be said of any of us, as of 
Hezekiah, that " he rendered not unto the Lord 
according to the benefits done unto him." Let us 
rouse our dormant energies, call up the memory 
of early vows, and cheer each other in the glorious 
work which is given us to do. 



TO SINNERS. 



It is not to be questioned that all men are bound 
to humble themselves, and accept the gospel. 
"Repent and believe," is the plain command. 
"He that believeth not shall be damned," is the 






1 



i 



PRACTICAL REMARKS. 89 

plain warning. No soul will be lost, but by its 
own impenitence and perverseness. ''Ye will 
not come unto me that ye might have life.'^ 
While awful denunciations are uttered to alarm 
you, the most positive and cheering invitations 
and promises are offered for your encouragement. 
*' Look unto me and be ve saved, all the ends of 
the earth. '^ '' Ho ! every one that thirsteth, come 
ye to the waters.'' '' He that belie veth and is bap- 
tized, shall be saved." 

The proclamation of mercy is without the least 
restriction to classes of men. It is '' good tidings 
of great joy, which shall be to all people." There 
is nothing, either in the doctrine of election, or 
particular redemption, which makes it in vain for 
any descendant of Adam to seek eternal life. 
Your sole concern is to submit yourself at once 
to Grod, and apply earnestly for mercy. Why dis- 
believe God when he says, ''Whosoever will, let 
him come and take the water of life freely." " It 
is impossible for God to lie." His word is, Christ 
*' is able to save unto the uttermost all who come 
unto him." " Come, now, and let us reason to- 
gether, saith the Lord. Though your sins be as 
scarlet, they shall be white as snow ; though they 
be red like crimson, they shall be as wool." 

How amazing that such a Redeemer, and such 
declarations should meet unbelief, contempt, op- 
position, hatred, and ridicule ; or even a cold 



90 THE ATONEMENT, 

reception ! What ingenuity is displayed in in- 
venting excuses, discovering flaws, explaining 
away precepts, and perverting truth ! Fearful 
must be the guilt of thus treating a message of 
infinite mercy. The case of heathens is sad 
enough; but what shall we say of those, who 
thus spend their entire lives, surrounded by the 
meridian splendor of revelation ; and who are 
fully, freely, daily, urged to " lay hold on the hope 
set before them." 

O sinner ! receive not the grace of God in vain. 
Occupy not your hasty moments with doubts, 
suggested by Satan, and nourished by pride. 
The kingdom of God must be received '' as a little 
child.'' He who instead of praying, questions 
the compatibleness of prayer with Divine immu- 
tability, loses the blessing which God ordains to 
them that ask. Though no toil can make the 
seed grow, yet he who neglects to plant, shall 
have hunger instead of harvest. He who neglects 
to accept '' so great salvation," while he pries into 
its extent, dies unredeemed. How can we under- 
stand what '' angels desire to look into V First 
obey intelligible calls, and then commend your- 
selves to the teachings of that Spirit which is to 
''guide you into all truth." Lazarus, " though 
dead^ was commanded to come forth. The 
withered arm was commanded to be stretched 
out. You are required, sinner I to forsake your 



i 



PRACTICAL REMARKS. 91 

way, and '^turn unto the Lord, who will have 
mercy." 

If you still say there may be no atonement for 
you, then see that this alone keeps you from the 
skies. So perform all that is in your power, that 
if turned into hell it shall not be your fault! 
Slight no warning, refuse no instruction, omit no 
endeavor. Kepent and turn from all your sins. 
Believe on the Lord Jesus. Watch unto prayer. 
Live in love, and die casting yourself on the 
mercy and merit of a Divine Saviour. Then if 
lost, the rigors, even of hell, will be mitigated. 
Yea, you will exult in your innocence and the in- 
justice of your overthrow, and all infernal rebels 
thenceforth have some joy: for your condemnation 
would prove the gospel a deception, its invitation 
mockery, and its promises untrue. 

Why complain, O unconverted reader, of limited 
powers, when what you know you can do, is 
omitted — omitted from choice, not necessity, as 
you yourself even insist ? Why cavil, when judg- 
ment and conscience approve ? Believe on the 
Son of God ! You are deciding your eternal doom 
by rejecting this Saviour. Your path is the road 
to hell. You are hasting away from the presence 
of God, and all felicity. There is but a step be- 
tween you and death. Look aloft at the promises ; 
look round at the brevity of probation ; look back 
at your sins ; and *' flee from the wrath to come." 



92 THE ATONEMENT. 

How can you behold hell and destruction in 
your path, and feel no anxiety ? Arise and call 
upon God, for to-day you may die. look to 
Jesus, and be saved. Frail, irresolute, exposed, 
dying mortal, come ^^taste and know that the 
Lord is gracious." How often would he have 
^\ gathered you as a hen gathereth her brood 
under her wings, and ye would not!" Proceed 
not, until smitten of God, and in the agonies of 
dissolving nature, you realize the fearful sen- 
tence, '' Because I have called and ye refused, I 
also will laugh at your calamity; I will mock 
when vour fear cometh." 

Now, now ^' is the day of salvation." '' To-day, 
if ye will hear his voice, harden not your hearts." 
Begin this moment, and never cease to make sal- 
vation and the service of God, the business of life. 
Wait for no better opportunity — seek no carnal 
indulgence — contrive no sophistry — listen to no 
seduction — allow no discouragement — desire no 
relaxation of terms — make no reserve — wait for 
no further impulse. Begin, not by laboring, to 
grow better ; but by pressing to your conscience 
the consideration of your great guilt, and your 
heart to the blessed message that '' Christ came 
into the world to save sinners." Begin at Christ, 
or you miss ''the way." If even the reading of 
religious books, or an attendance at inquiry meet- 
ings, lead you to any dependence on these things, 



PRACTICAL REMARKS. 93 

or to suppose that you are making preparation to 
be religious, they lead you astray. If even your 
solemn resolutions of self-dedication, induce you 
to postpone the act, they are not of the Lord. 
Fall down at the foot of the cross. There the 
Christian race begins. There go, for cleansing 
and for life. '* The blood of Jesus Christ cleanseth 
from all sin." *' He that hath the Son, hath life : 
and he that hath not the Son of God, hath not 
life." 

TO CHRISTIAN MINISTERS. 

1. Let us be careful not to mix our philosophy 
with the lessons of Scripture. 

The doctrine of a crucified Saviour giving life 
to the believer, is so opposed to all pride of reason, 
by leaving it unable to offer a satisfactory exposi- 
tion ; and so destructive to pride of virtue, by 
assuming the guilt and helplessness of our na- 
ture ; that instead of being explained, it will 
always be opposed and darkened, by the wisdom 
of the world, which is foolishness with God. 

We now see how by-gone philosophy drew men 
astray in theology; and so will men of future ages 
see how the philosophy of this day tended to 
warp and distort our religion. The theological 
teacher and the religious reviews bring forward 
abstruse questions instead of the plain teach- 
ings of God's word, and decide them upon dim, 



94 



THE ATONEMENT. 



doubtful, or partial views; and the preacher is 
tempted to produce something ^' originaP' and 
startling. The spirit of rationalism is the germ 
of neology. Pernicious sophistries, and rash de- 
ductions, though less noisy and alarming than 
open attacks, are yet more fatal to Christianity. 
Open opposition calls forth champions, and truth 
is confirmed; but the philosophizing of professed 
and often sincere friends, corrupts her doctrines, 
and nulhfies her influence. Thus the ostensible 
votary destroys, what the avowed enemy could 
not injure. 

2. Let us never attempt to conceal the ob- 
noxious features of Christianity. 

Sinners can never be converted by causing 
them to mistake the mode of salvation. Keligious 
teachers may endeavor to hide the offence of the 
cross, but none succeed in making the gospel 
palatable to the unconverted. If the wicked are 
suited and pleased, it is by ^'another gospel.'^ In 
every departure from the true doctrine of atone- 
ment, whether by the vulgar or refined, we dis- 
cover a desire to ascribe some power and merit 
to the creature. This feeling, operating without 
the refinements of reason, produces superstition 
and fanaticism ; with it, unholy subtleties, and 
damnable heresies. Hence the apostle cautions 
Timothy against '^profane and vain babblings," 



I 



PRACTICAL REMARKS. 95 

on the one hand, and ^' oppositions of science 
falsely so called/' on the other. 

The doctrine of God's sovereignty, maintained 
in this discussion, is that which above all others, 
rouses the enmity of the carnal. But must the 
sacred teacher quail before man's hostility to his 
Master's truth ? He may win esteem and applause 
by his policy, but it will always be true in many 
things, that '' what is highly esteemed among 
men, is abomination in the sight of God," Luke, 
xvi.l5. 

To contend earnestly for the doctrines of grace, 
is no mark of bigotry ; nor is it a mark of candor 
and a catholic spirit to refuse to oppose error, and 
save the uninstructed from going astray. Alas ! 
it is often seen that those who treat as a light 
matter, what concerns the teachings of God, are 
far from forbearance when their own opinions or 
conduct are impugned. Survey the world. Where 
is true Christianity more prevalent ? Not in coun- 
tries where state-pensioned and polite ''clergy" 
disseminate a pleasing gospel, and draw around 
them the wealthy ; but where the whole truth as 
it is in Christ is fearlessly taught, to the humbling 
of the haughty, and the despair of the self-right- 
eous. 

3. Let us avoid excessive fondness for system. 
Svstem-makers torture both reason and revela- 



1 



96 THE ATONEMENT, 

tion to shape out their plan. Still more, let us 
repress within ourse]\'es, that dangerous fastidi- 
ousness which tends to such results. As humble 
students of the Divine oracles, let us employ all 
our reason and research to understand what may 
be understood, and modestly quiet ourselves, 
where reason is baffled and research becomes im- 
possible. To say that doctrines are wrong, be- 
cause they do not correspond to our notions of 
right, or that if this or that doctrine were taught 
in the Bible it shakes our confidence of its inspira- 
tion, is the same as to say, that God cannot teach 
anything which we do not see to be proper. When 
the mind is swayed by a preconceived theory or 
hypothesis, the Scriptures are so interpreted as 
to correspond to it, texts are warped from their 
natural import, and revelation is made void through 
our imaginations. Humility, the principal feature 
in Christian character, is thus obliterated ; we 
practically deny that '^ the wisdom of man is fool- 
ishness with God,'' and lose the instruction because 
we do not receive it '^ as little children." 

4. On the other haiid, let us avoid an unreason- 
able aversion to creeds and confessions of faith. 

Young ministers, necessarily limited in their 
power of judgment, and extent of research, ought 
seldom to venture to theorize. It is becoming to 
cherish deference to formularies, which have re- 



PRACTICAL REMARKS. 97 

ceived the sanction of holy and learned men in 
successive ages, and under the influence of which 
the church has enjoyed great purity and success. 
While we ^' call no man master on earth/' let 
us, both for modesty and for reason's sake, avoid 
setting at nought the lights of antiquity, and the 
advantages of accumulated experience. Let us 
not moot subtle abstractions, nor adopt undigested 
theories, nor hastily leave '* old paths ;" but rather 
" give earnest heed to the things which we have 
heard, lest at any time we should let them slip.'' 

5. Let us with great caution adopt opinions 
purp)orting to be new. 

They are often no other than ancient errors, 
which time and argument having exploded, were 
almost forgotten. The controversy might have 
created, at the time, great discussion and the ex- 
penditure of much valuable time and talents, as 
well as heart-burnings and hurtful divisions. Some- 
where, there must rest an unenviable accountabil- 
ity for labor and talent, consumed in refuting error 
and in confirming truths which should not have 
been impugned. The broaching of novel opinions 
necessarilv calls forth the defenders of the ancient 
faith ; and if the flock starve while the shepherds 
strive, the guilt is on the heads of those who dis- 
turb the peace. It is assuming a serious respon- 



98 THE ATONEMENT. 

sibility to call off any energies from the great 
work of saving and sanctifying souls. ^B 

I cannot but deem it probable that one great ^ 

cause of the large accessions to Zion within the 
few years past, has been, under God, our exemp- 
tion from any general controversies in theology. 
The almost undivided energies of ministers and 
churches have been bestowed on the world lying 
in wickedness. There are now ominous signs of 
discord. The doctrine of a particular redemption 
is openly denied and attacked by many divines 
and professors. Men are so fond (particularly 
those who affect human learning) of making all 
their opinions tally with one another, that one 
erroneous position, tenaciously maintained, soon 
modifies a man's entire system of theology. Let 
but the atonement be regarded as an indefinite 
transaction, which does not necessarily save any, 
and soon it will be agreed that it is not necessary 
to the salvation of any. It will be no longer rea- 
sonable to regard Christ as a Divine Being; for 
a work so subordinate and uncertain would not 
justify such an agent. The nature of man will 
cease to be regarded as depraved, for he must do 
some good thing to inherit eternal life. Natural 
depravity being denied, natural holiness soon will 
be ; and it will be questioned whether any holy 
principle be implanted in the heart in regeneration, 
or whether even God himself is h\j nature holy. 



PRACTICAL REMARKS. 99 

Good men may indeed hold an indiscriminate 
atonement, without adopting all these conse- 
quences. The influence of early education, and 
still more of piety, will restrain them. But their 
successors, carrying out this one principle, may 
arrive at all these positions, and blank, comfort- 
less Deism, spread its sickly growth where Chris- 
tianity should flourish. 

Finally. Let us addict ourselves to the devo- 
tional perusal of Scripture. 

Some excellent ministers have deplored on a 
death-bed their neglect of this precious duty. We 
should study the Bible '' lest any man spoil us 
through philosophy and vain deceit, after the tra- 
ditions of men, after the rudiments of the world, 
and not after Christ," Col. ii. 8. What heresy, 
prevailing among men, owes its origin to a rigid 
adherence to Scripture ? What pernicious or 
foolish practice has been derived from the unso- 
phisticated word of God ? What plain man, ad- 
hering to our plain version, and exhibiting the 
Christian spirit, has ever been the father of a 
dangerous heresy ? Every important defection in 
doctrine, which has made its way in the world, 
may be traced to men of doubtful piety, outwardly 
learned, and leaning to their own understand- 



ing. 



We need this humble perusal of the Divine 



100 THE ATONEMENT. 

Oracles, not merely as an indispensable means to 
qualify us for the pulpit, and to establish us in the 
truth, but as absolutely necessary to the nourish- 
ment and salvation of our own souls. And ! 
it is a serious consideration, that we have, each 
for ourselves, a soul to save. Let our ambition 
be, not to handle skilfully the disputes of the 
schools, but to acquire the ^' riches of the full 
assurance of understanding to the acknowledg- 
ment of the mystery of God, and of the Father, 
and of Christ, in whom are hid all the treasures 
of wisdom and knowledge.'' 

Such as have suffered a critical or perfunctory 
mode of reading the blessed volume, to usurp the 
place of devotional perusal, should take heed. 
Apostacies often begin thus. A cold and com- 
fortless state of heart will be inevitable. The 
highest duty of every man, even of the sacred 
teacher, is to see to it, that his own soul be not lost ; 
and that it flourishes under the daily influence of 
the truth. 

May we make all possible improvement of the 
sure word, '^whereunto we do well to take heed, 
as unto a light shining in a dark place.'' 




APPEE"DIX. 



A. 

YiEws OF Andrew Fuller. 

This view of the design of the atonement is precisely 
that maintained by Fuller in various parts of his works, 
though there is an appearance of the opposite view in 
some passages where he speaks of the sufificiency of 
the atonement. His being claimed by many as the ad- 
vocate of indefinite atonement shows that they cannot 
have read all his works. 

He held, as do Calvinists generally, that the sacrifice 
of Christ was sufficient to atone for the sins of the 
whole world, but that it was limited in the design of it 
by the Father and the Son. Hear his words : 

'' The particularity of redemption consists in the sov- 
ereign purpose and design of the Father, and the Son, 
whereby the sufferings of Christ were constituted or 
appointed the price of redemption, the objects of that 
redemption, and the ends to be answered by that whole 
transaction, determined."* 

Again he says : " It is necessary to our salvation 
that a way, and a highway, to God should be opened. 



i^ 



Gospel Worthy, p. 275. 

(101) 



ill 



102 APPENDIX. 

Christ is such a way, and is as free for any sinner to fl| 
walk in as any highway whatever ; but considering the 
depravity of human nature, it is equally necessary that 
some effectual provision be made for our walking in that 
way. We conceive that the Lord Jesus made such pro- 
vision by his death, thereby procuring the certain be- 
stowment of faith, as well as all other spiritual bless- 
ings which follow upon it, that, in regard of all the 
sons who are finally brought to glory, he was the 
Surety, or Captain of their salvation ; that their salva- 
tion was, properly speaking, the end of his death ; and 
herein, Ave suppose, consists the particularity of re- 
demption."^ 

In another place he says : "As the application of re- 
demption is of previous design, that which is actually 
done was intended to be done. Hence the salvation of 
those that are saved is described as the end which the 
Saviour had in view."t 

After a regular and lucid argument with Philanthro- 
pes, respecting the extent of the atonement, the same 
author adds : " The above are some of the reasons 
which induce me to think there was a certain, absolute, 
and consequently limited design, in the death of Christ, 
securing the salvation of all those who finally are 
saved."J 

■ Four entire letters of his controversy with Rev. 
Daniel Taylor, the leading man of the General Bap- 
tists of that day, are levelled against that gentleman's 
notions of an indefinite atonement. 

His biographer, Morris, speaking of the reply to 

^^ Gospel Worthy, p. 276. f lb. p. 82. J lb. p. 28. 



I 



APPENDIX. 103 

Taylor, says: "In proof of a limitation of design in 
the death of Christ, Mr. Fuller adverts to the promises 
made to Christ, of the certain efficacy of his death 
— the characters under which he died — the effects 
ascribed to his death, being such as do not terminate 
on all mankind — the intercession of Christ, founded on 
his death, not extending to all — the doctrine of per- 
sonal and unconditional election as necessarily con- 
nected with a special design in his death — and the 
character of the redeemed in the world above." 

The consistency of particular redemption, with the 
general calls and invitations of the gospel, and the com- 
parative advantages of the opposite systems, are stated 
by Fuller in the following manner : "According to Mr. 
Taylor's scheme, the redemption and salvation of the 
whole human race is left to uncertainty ; to such uncer- 
tainty as to depend upon the fickle, capricious and per- 
verse will of man. It supposes no effectual provision 
made for Christ to ' see of the travail of his soul,' in the 
salvation of sinners. Mr. T. has a very great objection 
to a sinner's coming to Christ with a peradventure ; 
but it seems he has no objection to his Lord and 
Saviour coming into the world, and laying down his 
life with no better security. 

" Notwithstanding any provision made by his scheme, 
the Head of the church might have been without a sin- 
gle member, the King of Zion without a subject, and 
the Shepherd of Israel without a flock. Satan might 
have triumphed forever, and the many mansions in 
glory have remained eternally unoccupied by the chil- 
dren of men. 

" Though Mr. Taylor's scheme professedly maintains 



104 APPENDIX. 

that Christ died to atone for the sins of all mankind ; 
yet in reality it amounts to no such thing. The sin of 
mankind may be distinguished into two kinds : that 
which is committed simply against God as a lawgiver, 
antecedently to all considerations of the gift of Christ, 
and the grace of the gospel ; and that which is com- 
mitted more immediately against the gospel, despising 
the riches of God's goodness, and rejecting his way of 
salvation. Does Mr. Taylor maintain that Christ made 
atonement for both these ? On the contrary, his scheme 
supposes that he atoned for neither. Not for the first; 
for he abundantly insists that there could be nothing of 
the nature of hlameworthiness in this, and consequently 
nothing to require an atonement. Not for the last ; 
for if so, atonement must be made for impenitency and 
unbelief; and in that case surely, these evils would not 
prove the ruin of the subject." 

Let me add another remark of his : '' Concerning the 
death of Christ, if I speak of it irrespedzve of the pur- 
pose of the Father and the Son, as to the objects who 
should be saved by it, referring merely to what it is in 
itself sufficient for, and declared in the gospel to be 
adapted to, I should think I answered the question in a 
scriptural way, in saying, it was for sinners, as sinners. 
But if I have respect to the purpose of the Father in 
giving his Son to die, and to the design of Christ in 
laying down his life, I should answer it was for the elect 
only." He afterwards introduces the following con- 
versation : " Peter. Is there anything in the "atone- 
ment, or promised to it, which infallibly ascertains its 
application, to all those for whom it was made ? James. 
If by this you mean all for whose salvation it was suf- 



APPENDIX. 105 

ficient, I answer, There is not. But if you mean all for 
whose salvation it was intended, I answer, There is."^ 

How strange that the advocates of an indefinite 
atonement should claim such a leader ! 

B. 

The Doctrine of the Confessions of Faith. 

The following is from the Baptist Confession of 
Faith as published by the Philadelphia Baptist Asso- 
ciation in 1742. Chapter YIII. " Of Christ the 
Mediator." 

" 1. It pleased God, in his eternal purpose, to choose 
and ordain the Lord Jesus, his only begotten Son, ac- 
cording to the covenant made between them both, to be 
the Mediator between God and man ; the prophet, priest 
and king ; head and Saviour of his church ; the heir of 
all things, and Judge of the world ; unto whom he did 
from all eternity give a people to be his seed, and to be 
by him, in time, redeemed, called, justified, sanctified, 
and glorified." 

^'4. This office, the Lord Jesus did most willingly 
undertake ; which, that he might discharge, he was 
made under the law, and did perfectly fulfil it; and 
underwent the punishment due to us, which we should 
have borne and suffered ; being made sin and a curse 
for us. 

*' 5. The Lord Jesus, by his perfect obedience, and 
sacrifice of himself, which he through the eternal Spirit 

* Dialogues, p. 224. 



106 APPENDIX. 

once offered up unto God, hath fully satisfied the jus- 
tice of God, procured reconciliation, and purchased an 
everlasting inheritance in the kingdom of heaven, for 
all those whom the Father hath given unto him." 

'* 8. To all those for whom Christ hath obtained eter- 
nal redemption, he doth certainly and effectually apply, 
and communicate the same; making intercession for 
them ; uniting them to himself by his Spirit ; revealing 
unto them in and by the word the mystery of salvation; 
persuading them to believe and obey ; governing their 
hearts by his word and Spirit; and overcoming all their 
enemies by his almighty power and wisdom." 

The Confession of Faith by the English Baptists, as 
given by Dr. Eippon in his Baptist Register, vol. iv. p. 
931, makes a precisely similar annunciation on this 
subject. 

From the 39 Articles of the Church of England. 

'' Predestination to life is the everlasting purpose of 
God, whereby, before the foundation of the world, he 
hath decreed to deliver from damnation those whom he 
hath chosen in Christ out of mankind, and to bring 
them to everlasting salvation." 

From the Confession of Faith of the Presbyterian 
Church. Chapter YIII. Of Christ the Mediator. 

" 5. The Lord Jesus, by his perfect obedience and 
sacrifice of himself, which he through the eternal Spirit 
once offered up unto God, hath fully satisfied the jusi- 
tice of the Father, and purchased not only reconcilia- 
tion, but an everlasting inheritance in the kingdom of 



APPENDIX. 101 

heaven, for all those whom the Father hath given unto 
him. Eph. i. 11-14 ; John, xvii. 2. 

"6. Although the work of redemption was not actu- 
ally wrought by Christ till after his incarnation ; yet the 
virtue, efficacy, and benefit thereof, were communicated 
^ to the elect in all ages, successively from the beginning 
of the world, in and by those promises, types and sac- 
rifices, wherein he was revealed and signified to be the 
seed of the woman which should bruise the serpent's 
head, and the Lamb slain from the beginning of the 
world ; being yesterday, and to-day the same, and for- 
ever. Gal. iv. 4, 5. 

**7. Christ, in the work of mediation, acteth accord- 
ing to both natures ; by each nature doing that which 
is proper to itself; yet by reason of the unity of the 
person, that which is proper to one nature, is sometimes, 
in Scripture, attributed to the person denominated by 
the other nature. Acts, xx. 28 ; John, iii. 13; I. John, 
iii. 16. 

" 8. To all those for whom Christ hath purchased re- 
demption, he doth certainly and effectually apply and 
communicate the same, making intercession for them, 
and revealing unto them, in and by the word, the mys- 
teries of salvation ; effectually persuading them by his 
Spirit to believe and obey ; and governing their hearts 
by his word and Spirit, overcoming all their enemies by 
his almighty power and wisdom, in such manner and 
ways as are most consonant to his wonderful and un- 
searchable dispensation." John, vi. 37-39, and xvii. 
6 ; Kom. viii. 9-14, etc. 

The Confessions of Faith of all the great bodies of 
reformed churches are to the same import. 



108 APPENDIX. 

0. 

The Intercession of Christ. 

The sentiments of the most celebrated expositors, 
and critics, are lucidly and scripturally presented in the 
following extract from Dwight's Theology. Ser. LYIIl. 

After affirming that Christ intercedes for the chil- 
dren of God, and those only, he says : " In proof of 
this position I cite the following passages. 

^' 1st. The text, * Wherefore he is able to save to the 
uttermost them that come unto God hy him : seeing he 
ever liveth to make intercession for themJ It cannot 
but be seen, that Paul speaks here, of no other inter- 
cession, than that which is made for such as come unto 
God by Christ. 

'* 2dly. The passage already quoted from I. John, ii. 
1, ^ My Utile children, these things write I unto you, 
that ye sin not. And if any man sin, we have an ad- 
vocate with the Father, Jesus Christ the righteous.^ 
The persons, who are here said to have an advocate 
with the Father, are the persons denoted by the word 
we : that is, John and those to whom he writes ; or 
whom he here styles little children: in other words, the 
children of God. 

" 3dly. Komans, viii. 34, ' Who is he that condemn- 
eth ? It is Christ that died : yea, rather that is risen 
again : who is even at the right hand of God ; who, 
also, malceth intercession for us.' The persons for 
whom Christ is here said to intercede, are those in- 
cluded in the word us ; those who in the preceding 
verse are called God's elect ; and of whom it is said 



i 



APPENDIX, 109 

that, none shall hereafter he able to lay anything to 
their charge ; and of whom in the verses following it 
is declared that nothing, whether present or future, 
shall he ahle to separate them from the love of God, 
which is in Christ Jesus our Lord. 

*'I know of no passage in the Scriptures, which even 
seems to teach any other doctrine, except Isaiah, liii. 
12, ^And he made intercession for the transgressors.' 
Of this passage I observe, First, that saints may be, 
and ivith the utmost propriety are, considered as de- 
signed hy the word transgressors, in this place. Saints, 
both before and after their regeneration, are transgres- 
sors ; and in this character, only, need the intercession 
of Christ. 

*' Secondly, the murderers of Christ are very natu- 
rally designated, in this place, hy transgressors : and 
the passage may be considered as a prophecy of the 
intercession which he made for them on the cross. 

" In the same verse it is said. He was numbered with 
the transgressors : that is, with the thieves, between 
whom he was crucified ; and with all other capital 
criminals, condemned to the same death. All these 
were eminently transgressors ; and with them he was 
numbered, or reckoned, when he was pronounced to have 
the same character, and sentenced to the same infamy 
and suffering. As the word transgressors denotes 
malefactors or murderers, in the former of these clauses, 
it is very naturally understood to denote persons of the 
same character in the latter. In the former clause, also, 
the prophet speaks of one fact which took place on the 
day of Christ's crucifixion : it is very naturally sup- 
posed, therefore, that he pursues the same subject 



110 APPENDIX. 

through the verse, and that the intercession mentioned 
by him, was made on the same day. If these remarks 
are just, the prophet may be fairly considered as pre- 
dicting in this passage, the prayer of Christ for his 
murderers : Father, forgive them : for they know not 
what they do I This was a real and wonderful instance 
of intercession ; and was gloriously answered in the 
conversion of several thousands of these persons to the 
faith and obedience of the gospel." 

D. 

The Atonement reconciles God to Man. 

The following remarks on this subject, are from Ma- 
gee's irrefragable work on atonement and sacrifice : 

" H. Taylor* contends, that ' God is never said to be 
reconciled to the world, because he never was at enmity 
with it. It was the world that was at enmity with God, 
and was to be reconciled by coming to the knowledge 
of his goodness to them.' He adduces texts similar to 
those above referred to, in confirmation of his opinion; 
and upon the whole, peremptorily asserts, that the 
*New Testament knows no such language, as that God 
was reconciled to the world.' The same ground had 
been taken by Sykes, in his Scrip. Doctr. of Kedemp. 
(pp. 56, 426) and in his Comm. on Hebrews. 'There 
could be no need,' he says (on Heb. vii. 27), ' of recon- 
ciling God to man, when he had already shown his love 

•'■• Ben Mordecai^s Apology, p. 692-G94. 



APPENDIX, 111 

to man, so far as to send his Son to reconcile man 
to God.^ 

" The argument adopted by these writers had been 
long before urged by Crellius, in support of the system 
of Socinus, and it deserves to be remarked that all 
these writers have built their arguments upon an erro- 
neous acceptation of the original word, which implies 
reconciliation, Hammond, and after him Le Clerc (on 
Matt. V. 24), remark that the words •AazallaiT^adai 
and dtalAaTzeaOai have a peculiar sense in the New 
Testament : that, whereas in ordinary Greek authors, 
they signify to he pacified, and so reconciled, here, on 
the other hand, in the force of the reciprocal Hith- 
pahel among the Hebrews, is implied to reconcile 
one^s self to another, that is to appease, or obtain 
the favor of, that other, and in support of this in- 
terpretation, they adduce instances from Eom. v. io, 
I. Cor. vii. 11, 11. Cor. v. 20, and especially Matt. 
v. 24, in which last dca?JayrjOc toj adeXcpoj aoo must 
necessarily signify, talkie care that thy brother be recon- 
ciled to thee, since that w^hich goes before, is not that 
he hath done thee injury, but thou him : and this they 
derive from the force of the Hebrew word n^n trans- 
ferred to the Greek verb, in the use of it by Jewish 
writers. In this sense of the words xara/J.azTccTdac 
and diaXXarrecrdac, as applied in the New Testament,* 

'•' The application of the word 6ia7JkaTTegdai is precisely the 
same as is made by the Severity, in their translation of I. Sam. 
xxix. 4, when they speak of David's appeasing the anger of 
Saul. Ev TLVC AIA A AATUI^ETAl TO Kvpccj avTOV; Wherewith 
shall he reconcile himself to his master F according to our 



112 APPENDIX. 

all the commentators concur. See EosenmuUer and 
Wall, on II. Cor. v. 20 ; and Whitby on the words 
wherever they occur. 

"Schleusner, in his excellent Lexicon, confirms, by 
several instances [from Xenoplion, Diogenes Laertius^ 
Smdas, Tliiicy elides, etc.] the explication of the terms 
here contended for : and Palairet, in his Observat. Phi- 
lolog. in Nov, Test. Matt. v. 24, maintains that this use 
of the terms is not confined to Jewish writers, trans- 
ferring the force of the verb Hi'") to the Greek expres- 
sion, but ji^ frequent among writers purely Greek : he 
instances Theano in Opusc. Mytholog. and Appian. 
Alexandr. de Bell. Civil, and explains it an elliptical 
form, the words etq yapiv being understood 

" It is evident, then, that the- writers who have 
founded their objection against the propitiation of the 
Divinity, on the use of the word reconciled in the New 
Testament, have attended rather to the force of the 
term, in the translation, than in the original. But, even 
without looking beyond the translation, it seems sur- 
prising that the context did not correct their error, 
clearly determining the sense, not only in Matt. v. 24, 
where it is perfectly obvious and unequivocal ; but also 
in 11. Cor. v. 19, in which the manner of reconciling 
the world to God is expressly described, viz., his not 
imputing their trespasses to them ; that is, his granting 

common version. Not, surely, how shall he remove his own 
anger against his master; but how shall he remove his master^ 8 
anger against him ; how shall he restore himself to his master's 
favor ? If any additional instance had been wanting, to es- 
tablish the use of the word in this sense among the Jewish 
writers, this one must prove decisive. 



APPENDIX. 11 



o 



them forgiveness. There are, upon the whole, but five 
places in the New Testament, in which the term is used 
with respect to God ; Rom. v. 10, and xi. 15 ; II. Cor. 
V. 18, 19, 20 ; Ephes. ii. 16, and Col. i. 20, 21. Who- 
ever will take the trouble of consulting Hammond and 
Whitby on these passages will be satisfied that the ap- 
plication is diametrically opposite to that for which the 
Socinian writers contend." 



E. 

Magee on the English Word Atonement. 

*' The word xara^Jayrj, which is translated atonement, 
it is remarked by Sykes (on Redempt. pp. 56, 201), and 
H. Taylor (Ben Mord. p. 807), and others who oppose 
the received doctrine of the atonement, should not have 
been so rendered, but should have been translated re- 
conciliation. The justice of this remark I do not scru- 
ple to admit. The use of the verb and participle in the 
former verse, seems to require this translation. And 
this being the single passage in the New Testament in 
which it is so rendered, being elsewhere uniformly trans- 
lated reconciling or reconciliation (Rom. xi. 15, IL 
Cor. V. 18, 19), and being nowhere used by the LXX, in 
speaking of the legal atonements, and moreover, there 
being an actual impropriety in the expression, we have 
received"^ the atonement, I feel no difficulty in adopt- 
ing this correction. 

'•• It will be worth the while of those who contend that recon- 
ciliation in the N. T. means only our being reconciled to God, or 

8 



114 APPENDIX, 

"But while I agree with these writers, in the use of 
the word reconciliation in this passage, I differ from 
them entirely in the inference they would derive from it. 
Their notion of reconciliation altogether excludes the 
idea of propitiation and atonement, as may be seen in 
Number XX. pp. 202, 203, where, as by these, it is 
manifest both from the reason of the thing and the ex- 
press language of Scripture, reconciliation is alone to 
be effected, as is proved in the same Number. It de- 
serves also to be observed, that though the word atone- 
ment is not used in our version of the New Testament, 
except in the single instance already referred to, yet in 
the original, the same, or words derived from the same 
root, with that which the LXX commonly use when 
speaking of the legal atonement, are not unfrequently 
employed in treating of the death of Christ. Thus 
tXa(7xoiiat and e^tXaaxofiaty which signify to appease, 
or malce propitious, are almost always used by the 
LXX for ^BD, which by translators is sometimes ren- 
dered to make atonement for, and sometimes to recon- 
cile : and in Heb. ii. 17, we find it said of our Lord, that 
he was a merciful and faithful high Priest to make 
reconciliation (etq to UaaxeaOaClfor the sins of the peo- 
ple ; and again, he is twice in I. John, entitled da^iioq, 
a propitiation, etc. See Number XXI. p. 220. Now in 
all these the word atonement might with propriety have 
been used ; and as the reconciliation which we have 

laying aside our enmity against him, — to consider, in what sense 
we are said, in this passage, to have received the reconciliation. 
What rules of language can they adopt, who talk of a man's 
receiving the laying aside of his oicn enmities f 



II 



APPENDIX. 115 

received through Christ was the effect of the atonement 
made.for us by his death, words which denote the for- 
mer simply, as xaTaXlayrj and words derived from the 
same root, may, when applied to the sacrifice of Christ, 
be not unfitly expressed by the latter, as containing in 
them its full import." 

F. 

The Apparent Contradiction. 

The following remarks are from the pen of the learned 
President of a Southern College, Rev. J. L. Dagg, D.D., 
once Pastor of the Fifth Baptist Church, Philadelphia. 

"The New Testament makes it evident,that there is 
nothing uncertain or doubtful in the final results of the 
atonement. The fruits of Christ's redemption are as 
sure as the purpose of God can make them. That man 
must read the Word to very little purpose, who does 
not discover in it this doctrine. At the same time, it 
seems equally evident, that the plan of mercy in Jesus 
Christ, places no individual of the human family under 
the necessity of being saved. It excludes all coercion 
from its provisions, and addresses itself to the unre- 
strained option of every one that comes within the scope 
of its influence. We admit, indeed, that it furnishes a 
combination of motives, the power of which, only comes 
short of compulsion. But it does stop short of this. The 
mind that can find compulsive grace in the gospel 
scheme, must have the art of framing systems, with sur- 
prising adaptation to its own prejudices. * Compel 
them to come in^ is a sentence which occurs in the re- 
lation of a parable, and by no means favors the idea of 



116 APPENDIX. I 

coercive grace. Here, then, is a diflBculty. The fruits 
of redemption are certain — at the same time human souls 
are not forced into the kingdom of heaven. Christ has 
from the Father an assurance of the salvation of all for 
tvhom he died, and all such shall unquestionably be 
saved. Still no necessity of being saved, is laid upon 
any human being. How can the fruits of redemption be 
certain, unless grace be irresistible ? But grace offers 
no violence to the spirit of man. 

'' The two ideas of the certain salvation of the elect, 
and the non-coercive character of grace seem, therefore, 
to clash. There is an apparent contradiction — but not 
a real one. We maintain, and fully believe both these 
views. We pretend not to reconcile them, though we 
consider them reconcilable." 



The Pkopriety of a General Call. 

Dr. Archibald Alexander, Professor of Theology in 
Princeton Theological Seminary, gives the following 
illustration of the consistency of a definite atonement 
with general invitations : 

'' That which makes the atonement particular, is not 
the nature of the transaction, abstractly considered, as 
if there was only merit suJSicient for a certain number 
and no more ; but it is the design and the intention of 
him who provided it, and him who made it. It is the 
payment of this ransom, m the room of a certain number , 
and its being accepted as their propitiation. This des- 
ignation, however, does not limit the merit or diminish 



APPENDIX. IIY 

the sufficiency of the atonement, considered in its own 
nature. Thus viewed, it is not only as sufficient for all 
men, as for one, but it is equally adapted to the neces- 
sities of all men. That may be sufficient for the ransom 
of a thousand prisoners, which is in fact paid for one 
hundred. Suppose the ransom price to be a pearl of 
exceeding great value, much more than sufficient to re- 
deem all the captives in prison ; but the person paying 
it, has it in view only to redeem his own friends. The 
intention in the redeemer, and acceptance of the price, 
by the authority which holds them in bondage, consti- 
tutes this pearl a ransom^ and confines it to the number 
for whom it was designed. But the pearl itself is suffi- 
cient to ransom all the rest of the captives, if it had 
been applied to their advantage. To carry on the illus- 
tration, suppose the person, undertaking to redeem his 
friends, should say, 1 will have proclamation made in the 
prison, that every one who will acknowledge me as his 
deliverer, and will subject himself to my authority, may 
immediately come forth upon the footing of the ransom 
which I have paid ; for none but my friends will accept 
these terms, the remainder will prefer their prison to 
liberty which can be had only by submission to me, 
whom they inveterately hate. Now the person commis- 
sioned to convey these tidings to the prisoners, would 
feel himself authorized to proclaim deliverance to every 
one who would accept the terms ; and to use arguments 
and motives to induce them to submit ; but, the event 
would be, that none would accept the offer but the real 
friends of the redeemer. This he knew from the begin- 
ning, and therefore paid the ransom of no others. Is 
there anything insincere in this whole transaction ? 



118 



APPENDIX. 



The messenger is not authorized to declare, that they 
are all certainly ransomed, but there is a ransom pro- 
vided for every one who will accept the terms. 

" Now this case is as nearly parallel with the general 
offer of the gospel, as any one I can conceive. The 
great Redeemer has offered his life a ransom for his 
sheep ; the price has been accepted by the Judge of all. 
This ransom, however, is in its own nature sufficient for 
all men, and is adapted to their necessities. But God 
had from the beginning elected only a part to salvation, 
on whom he was determined to bestow faith, and all 
other spiritual blessings. But these are in prison with 
many others, and according to the economy of salvation, 
must be called out by the preaching of the gospel. The 
ministers, to whom this gospel is committed, know not 
who the elect are ; and they are therefore directed to 
make a general proclamation, that there is an all-suffi- 
cient Redeemer, and an atonement of infinite value, and 
that whosoever believeth shall be saved. But they 
have no right to say to this individual or to that, before 
faith, or to the whole multitude, you are elected, or you 
are redeemed. They can however say, that you all 
have a divine warrant to believe, there is offered to you, 
upon condition of believing, a full pardon and eter- 
nal life. The offer of the gospel therefore cannot be 
charged with insincerity, although God knows it will 
be rejected." 



EXTRACTS FROM NOTICES OF THIS ESSAY. 



From the Christian Index. 

" The discerning and independent mind of Mr. Malcom has 
been directed in this case, to a subject of wonderful magni- 
tude, and sublimity ; and we may be allowed to say at once, 
that he has been successful in pursuing and exhibiting many 
important truths in connection with this profound mystery of 
redemption. At the same time, we do not accompany him in 
all the excursions he makes in quest of illustration, facts and 
argument; for although we admit him to be one who climbs 
high, still we apprehend that he will need a little more eleva- 
tion, before his intelligent eye discovers the broad dimensions 
of that truth which is spread out far and wide in the field of 
Scripture. But we say not this with the view of intimating 
any lack of respect for his work, nor of claiming for ourselves 
any clearer vision over the vast field to which he has turned 
his mind. We simply mean that the subject is one which, in 
many of its parts and bearings, assumes a scope, beyond the 
comprehension, not only of ordinary minds, but of those most 
highly gifted.^' 

"We close this article by adding to it the practical remarks, 
commencing on page 94 of the second edition. We have no 
fault to find with these, and indeed, very little with the whole 
discourse. The author of it, is a most successful and earnest 
herald of the cross. We love to think that the blessed cause 
of Jesus has such an advocate, and that our own denomination 

(119) 



120 



enjoys the services of a minister, so bold in contending for the 
truth, and so fair and consistent in maintaining its power in 
his own life." 

From the N. Y. Baptist Repository, 

^' For a long time we have been casting our eyes around for 
something on the atonement which was adapted to the pecu- 
liar exigencies of the times. Nothing has presented itself 
worthy of special notice until the discourse on this subject, by 
Rev. Howard Malcom, of Boston, was put into our hands. 
We hail the appearance of this production with unusual satis- 
faction. Mr. Malcom has rendered the cause he has espoused 
an honorable service, and himself no small degree of merit, by 
bringing the subject before the public with so much ability, 
candor, and theological discrimination. 

"The discourse was delivered in September last, before the 
Boston Baptist Association, and is now published in order that 
the churches may have before them a lucid argument in favor 
of that view of the atonement which our denomination has 
generally held. This doctrine we say has been generally held 
by orthodox or Calvinistic Baptist churches, yet there are not 
wanting persons of great respectability, piety and learning, 
who have held that the atonement was general, and made as 
much and truly for those that were lost as for those that were 
saved. Such persons we invite to peruse Brother Malcom's 
sermon, and we hope that all who feel an interest in the pres- 
ervation of truth, unsophisticated by human learning, will 
give this sermon a wide circulation. 

" In a note at the end of the sermon are found numerous 
quotations from that eminent theologian, Andrew Fuller, show- 
ing that those who have claimed him as an advocate for an 
indefinite atonement have not understood his meaning. Let no 
one smile or be incredulous until he has purchased the book 
and read for himself.*' 



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